THOUGHTS 

ON 

THE   SERVICES 

DESIGNED    AS 

Hn  flntrotmction  to  tbc  7Utur0t> 

AND 

Bn  Bio  to  its  Devout 


BY    THE    LATE 

RT.  REV.  A.  CLEVELAND  COXE,  D.D. 

Bishop  of  Western  New  York 

REVISED  AND  ENLARGED  BY 

RT.  REV.  CORTLANDT  WHITEHEAD,  S.T.D. 

Bishop  of  Pittsburgh 


"  Look  upon  the  city  of  our  solemnities ;  thine  eyes 
shall  see  a  quiet  habitation." — ISAIAH  xxxiii.  20 


PHILADELPHIA 

J.  B.  LIPPINCOTT   COMPANY 

1900 


Copyright,  1900,  by  J.  B.  LIPPINCOTT  COMPANY. 


PRINTED  B/  J.  B.  LIPPINCOTT  COMPANY,  PHILADELPHIA,  U.S.  A. 


Dedication  of  first  JEOition 

TO    THE 

REV.  WM.    PAYNE,  M.A. 

Rector  of  St.  George's,  Schenectady 

THESE  THOUGHTS  ARE  DEDICATED 
AS  A  TRIBUTE  OF  REGARD  FOR  HIS 
WORTH,  RESPECT  FOR  HIS  ATTAIN- 
MENTS, AND  GRATITUDE  FOR  HIS 
EXAMPLE  AS  A  MINISTER  OF  CHRIST 


A.  C.  C. 


IT  would  be  strange,  indeed,  if  fifty  years  had  brought 
no  changes  in  the  customs  and  usages  of  the  Church 
tending  to  make  the  former  editions  of  this  little  book 
somewhat  out  of  date.  And  when  those  fifty  years  have 
been  the  most  active  and  progressive  in  all  our  history, 
characterized  by  wide-spread  interest  in  liturgical  and 
ritual  matters,  and  by  a  marvellous  development  of  the 
churchly  spirit,  in  architecture,  music,  and  life,  we  might 
well  expect  that  many  changes  would  be  necessary  in 
order  to  harmonize  the  past  and  present.  The  Prayer- 
Book  has  been  revised  and  new  features  introduced  into 
our  worship.  The  Lectionary  has  been  considerably 
altered,  rendering  most  inappropriate  some  of  our  au- 
thor's references.  A  large  and  varied  Hymnology  has 
succeeded  to  the  metrical  Psalms  and  selected  Hymns 
of  former  days. 

But  no  rude  hand  has  destroyed  or  marred  the  sublime 
beauty  of  our  Common  Prayer,  and  so  deeply  had  our 
Poet-Bishop  entered  into  the  spirit  of  the  Church's  wor- 
ship that  in  revising  this  book  few  changes  have  been 
found  needful  other  than  those  caused  by  the  circum- 
stances mentioned  above. 

If  this  revised  edition  shall  enable  the  lamented  author 
to  help  another  generation  of  Church  people  to  enter 
deeply  into  the  worship  of  the  sanctuary,  praising  and 
praying  with  the  spirit,  and  with  the  understanding  also, 
and  learning  to  love  more  and  more  "  the  habitation  of 
5 


Preface  to  the  Revised  Edition 

God's  House  and  the  place  where  His  Honor  dvvelleth," 
then  shall  my  labor  of  love  in  memory  of  the  great 
Bishop  of  Western  New  York  reach  a  reward  far  beyond 
its  meed. 

To  connect  my  name  with  his  in  any  wise  would  in- 
deed be  presumptuous  were  it  not  for  the  reverent  love 
which  has  prompted  me  to  try  to  make  these  "  Thoughts 
on  the  Services' '  as  precious  to  others  as  they  have  been 
to  myself  for  many  years. 

C.  W. 

PITTSBURGH,  1899. 

NOTE. — There  have  been  added  chapters  on  the  ser- 
vices other  than  the  Sunday  and  Daily  Offices,  concern- 
ing which  Bishop  Coxe  had  not  written.  Several  of  the 
Bishop's  Christian  Ballads  have  been  inserted. 


PREFACE 

¥ 

THE  object  of  this  work  is  to  beget  habits  of  close  at- 
tention to  the  Psalms  and  Lessons,  and  to  their  bearing 
on  the  subject  of  each  particular  service.  The  young, 
more  especially,  need  to  learn  that  the  Church's  arrange- 
ment of  the  Lessons  and  other  portions  of  Scripture  is  a 
commentary  of  itself,  and  that  the  Word,  thus  fitly 
spoken,  is,  indeed,  "like  apples  of  gold  in  pictures  of 
silver." 

The  Clergy,  by  giving  emphasis  to  the  characteristic 
portions  of  the  Lessons  and  Gospels,  often  preach 
Christ  most  powerfully  even  when  there  is  no  Sermon. 
But  nothing  can  make  up  for  the  lack,  in  the  people's 
hearts,  of  a  genuine  relish  for  each  "portion  of  meat  in 
its  season." 

The  variety  with  uniformity,  which  our  Church  per- 
mits, is  sometimes  illustrated  in  this  book  by  sugges- 
tions as  to  the  public  celebration  of  worship.  It  is 
important,  the  writer  supposes,  that  every  Churchman, 
however  strongly  he  may  prefer  the  precise  way  they  do 
things  in  his  own  parish  church,  should  know  of  the 
other  ways,  and  should  feel  the  most  liberal  spirit  of 
satisfaction  with  those  who  do  somewhat  differently,  pro- 
vided always  it  be  only  in  the  use  of  that  large  liberty 
with  which  the  Church  has  so  wisely  chartered  her  chil- 
dren ;  and  provided  nothing  more  than  that,  whether  on 
the  one  side  or  the  other,  be  sought  after,  imitated,  or 
desired. 

7 


Preface 

The  writer  has  avoided  a  dry  and  technical  manner  of 
arranging  his  comments,  believing  that  a  more  uniform 
method  of  treating  the  Services  would  become  weari- 
some. What  is  lost  in  apparent  method,  is  thus  regained 
in  the  comparative  freshness  of  each  successive  page. 

In  missionary  districts,  and  where  families  live  re- 
mote from  the  privileges  of  the  Church,  he  trusts  the 
work  will  meet  the  wants  of  heads  of  families,  who  act 
as  priests  in  their  own  households.  For  use  in  Church, 
before  Service  begins  ;  for  the  closet  of  invalids,  desirous 
of  being  present,  in  spirit,  with  their  fellow-worshippers  ; 
for  the  instruction  of  children,  and  as  an  introduction  of 
the  Church's  system  to  strangers,  the  writer  commits  it 
to  his  beloved  brethren  of  the  Household  of  Faith. 

A.  C.  C. 

BALTIMORE,  1860. 


Hn  Cburcb 

LET  vain  or  busy  thoughts  have  there  no  part, 
Bring  not  thy  plough,  thy  plots,  thy  pleasures  thither; 
Christ  purged  His  Temple;  so  must  thou  thy  heart. 
All  worldly  thoughts  are  but  thieves  met  together 
To  cozen  thee.     Look  to  thy  actions  well; 
For  churches  either  are  our  heaven  or  our  hell. 

GEORGE  HERBERT. 


2>atl£  Sacrifice 

OF  the  Liturgy  our  Blessed  Lord  is  Himself  the  great 
Author.  The  words  of  the  Lord's  Prayer,  and  those 
which  He  used  in  the  Institution  of  the  Eucharist,  with 
other  scriptural  forms  of  worship  and  confession,  are  its 
essential  parts.  The  residue  is  borrowed  from  Apostolic 
and  Primitive  ordinances,  or  is  closely  conformed  to  what 
we  learn  of  them  from  Holy  Scripture  and  the  most 
ancient  Christian  writers. 

The  word  Liturgy  is  taken  from  the  original  Greek  of 
the  New  Testament,  where  it  may  be  found  in  several 
forms;  as,  for  example,  in  Acts  xiii.  2;  Rom.  xv.  16; 
Heb.  viii.  2.  But,  in  strict  usage,  the  Liturgy  means 
only  the  service  for  the  celebration  of  the  Holy  Com- 
munion, which  was  the  ordinary'  worship  of  Christians 
on  the  first  day  of  the  week.  The  Daily  Sacrifice  of 
prayer  and  praise  originated  in  the  Hebrew  rites,  which 
the  Apostles  continued  to  practice  so  far  as  they  were 
consistent  with  the  Gospel,  as  is  evident  from  their  con- 
stant observance  of  the  "hours  of  prayer."  For  the 
perpetuation,  in  substance,  of  such  Apostolic  Institutions 
we  have  the  express  precept  of  St.  Paul: — "Stand  fast, 
and  hold  the  traditions  which  ye  have  been  taught, 
whether  by  word,  or  our  epistle"  (2  Thess.  ii.  15).  And 
again,  "  By  him  let  us  offer  the  sacrifice  of  praise  to  God 
continually,  that  is,  the  fruit  of  our  lips,  giving  thanks  to 
his  name"  (Heb.  xiii.  15). 

Let  us  reflect,  then,  that ' '  the  disciples  came  together 
to  break  bread,"  whenever  they  assembled  on  the  first 
10 


The  Daily  Sacrifice 

day  of  the  week.  As  in  the  synagogues,  they  read  the 
Law  and  the  Prophets  on  such  occasions,  mingled  with 
Psalms  and  Prayers.  But  in  process  of  time  the  New 
Testament  Scriptures  were  given  to  the  Church,  and 
then  a  portion  of  the  Epistles  and  a  portion  of  the  Gos- 
pels were  read,  as  more  specially  Christian.  Thus  a 
division  of  worship  grew  up.  The  Law  and  the  Prophets, 
with  the  Psalms,  were  arranged  for  a  sacrifice  of  Daily 
Prayer;  while  the  Liturgy  or  Eucharistic  Sacrifice  was 
provided  with  its  series  of  Epistles  and  Gospels.  The 
identical  Epistles  and  Gospels  which  are  now  used,  as 
well  as  the  Collects  accompanying  them,  are,  for  the 
most  part,  traceable  to  the  age  of  primitive  antiquity. 

But  the  Prayer-Book,  as  we  have  it  in  our  hands,  is,  in 
fact,  a  volume  consisting  of  several  books.  Thus,  the 
Prayer-Book,  properly  speaking,  ends  with  the  Psalter. 
For  mere  convenience  of  reference  and  use,  the  Articles 
of  Religion,  the  Ordinal  and  other  Episcopal  Offices  are 
added.*  So,  then,  in  order  to  understand  the  Prayer- 
Book  thoroughly,  we  must  view  it  as  complete,  without 
the  Episcopal  Offices,  and  as  consisting  of  three  parts: 
the  Liturgy,  the  Daily  Prayer,  and  the  Ritual. 

The  Liturgy  is  the  Communion  Service,  with  its  Col- 
lects, Epistles,  and  Gospels.  The  key-note  of  all  the 
appointments,  for  every  day,  is  found  in  this  part  of 
worship.  In  this  Service,  also,  the  Decalogue  or  Moral 
Law  is  read  on  every  Lord's  Day  as  part  of  the  Peniten- 
tial System  of  the  Church,  because  it  is  written,  "  Let 
a  man  examine  himself,  and  so  let  him  eat  of  that 
Bread";  and  again,  "  He  that  turneth  away  his  ear  from 
hearing  the  Law,  even  his  prayer  shall  be  abomination." 

*See  title  page  of  the  Prayer-Book,  as  also  the  Table  of  Contents. 
II 


The  Daily  Sacrifice 

The  Daily  Prayer,  as  \ve  have  seen,  grew  naturally 
out  of  the  Synagogue  worship,  and  its  "hours  of 
prayer,"  which  the  Apostles  continued  to  observe,  in 
the  faith  of  the  Gospel.  The  Psalter,  with  the  Law  and 
the  Prophets,  and  New  Testament  Lessons,  are  accord- 
ingly the  basis  of  Christian  worship  ;  and  on  Sundays 
and  Holy  days  these  parts  of  worship  are  conformed 
to  the  higher  solemnities  of  "the  breaking  of  Bread," 
which,  as  with  the  primitive  Faithful,  is  still  the  great 
Service  of  the  Feast. 

The  Calendar,  with  its  solemn  distribution  of  times 
and  seasons,  is  a  rule  of  devotions  common  to  the  Lit- 
urgy and  Daily  Prayer.  Its  object  is  to  subordinate  the 
whole  of  human  life,  and  all  time,  to  the  service  of  GOD  : 
so  that  no  day  which  shines  upon  the  world  shall  ever 
pass  without  its  proper  service  of  prayer  and  praise  to 
GOD. 

With  the  Ritual  we  are  not  here  concerned;  but  some 
subordinate  parts  of  worship  require  a  word  of  expla- 
nation. 

The  Introits  are  the  Psalms  which  are  sung  before 
the  Communion  Service  begins,  and  are  so  called  be- 
cause they  are  sung  as  the  priest  enters,  or  goes  within 
(intro-ire),  the  rails  of  the  Chancel  or  Sanctuary ;  for  the 
Common  Prayer  is  properly  said,  among  the  People,  in 
the  nave  of  the  Church,  or  at  its  junction  with  the  Choir 
or  Chancel.  Such  was  the  primitive  way;  and,  even  in 
the  City  of  Rome,  there  is  at  this  day  an  ancient  Church, 
that  of  St.  Clement,  in  which  the  ambons,  or  reading- 
desks,  are  preserved  as  a  curiosity.  The  modern  Ro- 
mans have  no  use  for  them  in  their  worship.  They  are 
in  the  middle  of  the  Church,  as  in  the  Synagogues  of  the 
Jews  ;  but  in  another  ancient  Church,  which  retains  these 
desks,  they  are  at  the  sides  of  the  Chancel,  as  in  Eng- 
12 


The  Daily  Sacrifice 

lish  Churches,  attesting  the  primitive  character  of  our 
worship  in  the  vulgar  tongue,  and  as  Common  Prayer. 
To  enter  the  Chancel,  for  the  Eucharistic  Sacrifice,  was 
to  begin  another  Service;  and  hence  the  Introit  was  sung 
as  its  prelude.* 

Anthems  are  sung  at  Evening  Prayer  after  the  third 
Collect,  according  to  the  Rubric;  and  before  and  after 
Sermon,  at  the  discretion  of  the  Minister.  The  Hymnal 
may  be  regarded  as  a  collection  of  Metrical  Anthems. 

Let  us  also  observe  that  the  Morning  Prayer,  the 
Litany,  the  Holy  Communion,  and  the  Evening  Prayer, 
are  so  many  distinct  Services,  and  may  be  used  entirely 
apart, f  although  the  law  of  convenience  has  often  caused 
congregations  to  celebrate  three  of  them  together;  and 
sometimes  country  districts  use  the  fourth  immediately 
afterwards.  A  stranger  to  the  Order  of  our  worship 
should  be  informed  of  these  simple  facts,  and  then 
invited  to  open  the  Prayer-Book,  where  he  will  observe 
that  its  first  pages  are  devoted  to  the  most  careful  pro- 
vision for  the  reading  of  Holy  Scripture,  in  public  and  in 
private.  The  profuse  employment  of  Scripture,  as  a 
feature  of  this  great  system,  is  to  be  specially  remarked. 
The  Psalms  are  to  be  read  twelve  times  a  year;  the  Old 
Testament  once,  and  the  New  Testament  twice;  while, 
over  and  above,  there  is  such  an  arrangement  of  special 
Psalms  and  Lessons  as  forces  on  every  mind,  without  a 
word  of  comment,  the  harmony  of  all  the  parts  of 
Scripture,  and  the  true  law  of  its  interpretation.  The 
Prayer-Book,  then,  is  but  an  humble  handmaid  of  the 
Scriptures,  which  nobody  can  use,  as  is  designed,  with- 
out becoming  thoroughly  versed  in  the  Word  of  GOD. 

*  See  Table  of  Introits,  Appendix  A,  p.  345. 
t  See  Prayer-Book,  p.  vii. 

13 


The  Daily  Sacrifice 

First  of  all,  we  have  directions  for  using  the  Psalms  of 
David.  These  are  the  inspired  foundation  of  social 
worship;  and  with  the  Lord's  Prayer,  and  the  Lessons, 
are  a  complete  formulary  of  devotion,  in  the  very  words 
of  the  Holy  Ghost,  and  of  JESUS  CHRIST.  It  is  clear, 
therefore,  that  we  have  the  Prayer-Book  in  the  Bible; 
and  nothing  is  added  which  is  not,  virtually,  from  the 
same  source. 

The  Psalter  is  an  old  translation  of  the  Psalms;*  much 
older  than  that  in  the  English  Bible,  and  is  better  adapted 
for  devotional  uses.  Those  who  are  acquainted  with 
other  languages  than  their  own,  know  how  common  is 
the  difficulty  of  fully  expressing  a  single  word  in  one 
tongue  by  any  single  word  in  another.  The  value  of 
these  two  versions,  in  bringing  out  the  full  sense  of  the 
Psalms,  is,  therefore,  very  great,  and  we  ought  to  be 
familiar  with  each. 

The  Psalms  were  inspired  to  be  chanted,  in  public 
worship.  This  is  evident  in  the  Bible  version  of  Psalms, 
which  retains  the  musical  directions.  Rhymed  hymns 
and  psalms,  it  must  be  remembered,  were  unknown  to 
the  Apostles,  and  chanting  was  the  only  singing  they 
taught  the  Church. 

For  technical  use  and  convenience,  each  Psalm  is  dis- 
tinguished by  its  old  Latin  name;  with  which  appropriate 
chants,  or  tunes,  are  still  traditionally  associated. 

Although  the  Psalter  is  conveniently  set  at  the  end  of 
the  book,  it  must  be  regarded  as,  in  fact,  the  first  thing 
contained  in  it  ;  seeing  that  the  directions  for  its  use  are 
the  actual  beginning. 

And  here  we  are  to  note  that  twenty  Selections  of 

*  That  of  Tyndale  and  Corndale  (1535)  and  Rogers  (1537),  which 
was  revised  by  Cranmer  (1539),  and  published  in  a  large  volume,  and 
placed  in  the  churches  with  the  royal  sanction.— PROCTER. 

14 


The  Daily  Sacrifice 

Psalms  are  given  to  be  used  at  discretion,  instead  of  the 
Psalms  for  the  Day  ;  and  special  Psalms  are  appointed 
for  sixteen  days  of  special  observance  ;  divers  Messianic 
Psalms  (those  which  relate  directly  to  Christ)  being 
distributed  among  the  appropriate  festivals.  By  this 
little  table,  then,  one  can  always  pick  out  the  Psalms  for 
special  subjects  of  meditation. 

Next  we  have  the  table  of  Lessons,  arranged  by  the 
Calendar.  First  come  the  special  Lessons,  for  Sundays 
and  Holy  days  ;  and  then  the  tables  for  daily  Lessons,  for 
every  day  in  the  year.  Turning  to  January  first,  we  ob- 
serve a  blank  in  the  table,  which  indicates  that  we  must 
look  to  the  special  table,  and  find  the  Lessons  for  the 
Circumcision.  On  the  second  of  January,  in  the  morn- 
ing, begins  the  first  chapter  of  Genesis,  and  the  first 
chapter  of  St.  Matthew's  Gospel ;  and  in  the  evening, 
after  the  second  of  Genesis,  we  begin  the  Acts  of  the 
Apostles.  And  so  we  go  through  the  year  ;  no  day  that 
ever  comes  being  without  its  special  provision  from  the 
oracles  of  GOD.  In  the  history  of  the  Church,  and  of 
individuals,  the  coincidences  of  these  oracles  with  spe- 
cial occasions  have  often  been  noted.  Thus,  when  the 
seven  bishops  were  sent  to  prison,  for  resisting  the 
Popish  projects  of  James  the  Second,  they  read  the 
Evening  Prayer  together,  and  were  much  consoled  to 
find  the  Second  Lesson  to  be  II.  Corinthians,  chapter 
sixth,  which,  from  the  second  verse  to  the  tenth,  seemed 
a  message  to  them  from  GOD  Himself ;  while  from  the 
sixteenth  verse  to  the  end  it  seemed  to  be  a  divine  testi- 
mony to  the  fidelity  of  the  Church  of  England,  in  her 
happy  Reformation.  Let  it  never  be  forgotten  that  this 
Reformation  did  not  construct  a  new  Church,  but  merely 
restored  the  ancient  Church  of  the  realm  to  its  primi- 
tive freedom  and  purity. 

15 


The  Daily  Sacrifice 

The  Christian  Year  of  the  Church  is  not  properly  es- 
timated as  a  means  of  grace,  even  by  ourselves.  For 
supposing  it  had  never  been  invented  or  thought  of  be- 
fore, and  supposing  it  had  just  entered  into  the  mind  of 
some  modern  sectary  to  establish  a  system,  like  that  of 
the  Church,  for  insuring  a  full  display  of  Christ,  and  a 
thorough  exploring  of  the  Scriptures,  every  year.  How 
brilliant  the  thought !  How  Scriptural  the  conception  ! 
How  Evangelical,  how  richly  spiritual,  how  blessed,  the 
practical  plan  !  Such  would  be  the  universal  expression 
of  popular  piety :  and  the  author  of  this  great  method 
would  be  regarded  as  the  man  of  the  times  ;  the  grand 
original  of  a  new  and  progressive  form  of  Christianity  ; 
a  Luther  or  a  Wesley.  And  justly  so  ;  for  it  may  be 
safely  said  that  no  one  of  those  leaders  of  the  popular 
mind  who  has  left  a  sect  to  perpetuate  his  name  and 
teaching,  has  embodied  in  it  anything  which  is  one-thou- 
sandth part  so  substantial,  and  positive,  as  this  truly 
Christian  system  of  Scriptural  Exposition.  Of  the  sects, 
one  perhaps  exists  on  some  merely  negative  basis,  be- 
cause it  denies  something  which  another  sect  maintains  : 
while  another  takes  up  some  single  idea,  and  on  this 
meagre  foundation  rears  its  claim  to  be  a  Christian 
Church.  But  look  at  this  majestic  system  of  clai»ii>ig 
all  fime  for  JESUS  CHRIST,  and  filling  every  day  in  every 
year  with  His  Name,  and  His  Worship  !  See  how  vast 
and  rich  the  scheme,  as  a  token  of,  and  a  provision  for, 
the  Second  Advent !  And,  then,  see  what  may  be  said 
of  its  divine  origin  !  In  the  following  pages  we  bring 
proof  that  GOD  is  the  real  author  of  this  scheme,  and 
that  it  is  revealed,  in  its  substance,  as  part  of  His  Wis- 
dom, for  perpetuating  His  Truth.  Were  it,  therefore,  the 
peculiarity  of  a  sect,  and  as  such  were  it  maintained  and 
propagated,  I  do  not  hesitate  to  affirm  that  no  existing 
16 


The  Daily  Sacrifice 

Christian  sect  has  half  so  broad  a  ground  to  stand  upon, 
or  urges  so  clear  and  conclusive  an  apology  for  its  exist- 
ence, as  that  sect  could  demonstrate,  and  claim  as  its 
own.  And  yet,  because  all  this  is  but  part  of  our  ines- 
timable inheritance  as  Churchmen,  we  hardly  think  of  it 
as,  even  on  popular  grounds,  a  conclusive  reason  for 
being  what  we  are,  and  as  furnishing  an  irresistible  argu- 
ment against  those  who  oppose  themselves.  Of  course, 
we  are  Churchmen  on  higher  grounds,  and  for  indepen- 
dent reasons  :  yet  it  is  a  fact  that  the  mind  of  our  coun- 
trymen is  too  much  perverted  and  prejudiced  to  appre- 
ciate these  higher  principles.  We  can  hardly  refer  to 
them  without  wounding  their  feelings,  and  exciting  their 
antagonism.  But  might  we  not  safely  and  charitably 
direct  their  attention  to  our  Liturgic  System,  first  of  all, 
as  something  which  they  ought  to  examine  ;  and  then 
leave  them  to  their  own  conclusions,  when  once  they  shall 
have  discovered  that  this  inestimable  possession  is  only 
to  be  found  in  its  completeness  among  those  who  have 
preserved  all  the  other  Apostolic  institutions  of  the  Gos- 
pel in  their  purity  and  integrity  ?  The  orderly  reading 
of  the  Scriptures  in  the  vulgar  tongue  is  an  essential 
part  of  this  primitive  system,  as  also  is  responsive  prayer, 
and  GOD  has  made  it  the  distinction  of  the  Anglican 
Church,  in  divers  parts  of  the  world,  to  be  almost  the 
only  witness  for  that  system  of  His  worship,  in  the  great 
Congregation,  which  the  Holy  Scriptures  show  to  have 
originated  with  the  Divine  Wisdom  ;  and  which  is  plainly 
the  plan  and  principle  of  public  service  such  as  the  New 
Testament  everywhere  implies  and  presupposes. 

The  disciples  of  John  the  Baptist,  although  they  were 
pious  Israelites,  were  awakened  by  the  deeper  insight 
which  he  gave  them  of  spiritual  things,  to  new  views  of 
the  dignity  and  importance  of  Prayer.  He,  therefore, 

2  17 


The  Daily  Sacrifice 

taught  them  new  forms.  Our  Blessed  Saviour  did  the 
same  when  His  own  disciples  came  to  Him,  with  a  like 
view  of  their  incompetency,  saying,  "  Lord,  teach  us  to 
pray."  They  had  worthy  apprehensions  of  the  character 
of  GOD,  and  humble  ideas  of  themselves,  and  they  felt 
profoundly  that  they  "  knew  not  what  they  should  pray 
for  as  they  ought."  It  is  certain  that  similar  convictions 
are  not  characteristic  of  many  in  our  times. 

But ' '  the  Spirit  helpeth  our  infirmities."  The  worship 
of  GOD  in  the  order  and  method  of  a  Service  of  Prayers 
and  Thanksgivings,  prepared  beforehand,  by  competent 
authority,  has  its  origin  in  no  human  foresight.  In  the 
inspired  Psalms,  which  are  a  collection  of  Prayers  for 
Liturgical  use,  we  have  found  the  warrant  for  such  a 
system.  In  the  arrangements  of  the  worship  of  the 
Temple  and  Synagogue,  as  divinely  constituted,  or  ap- 
proved by  GOD  when  instituted  by  His  servants,  we 
have  the  assurance  that  such  worship  is  acceptable  to  the 
Most  High.  In  the  fact  that  our  Blessed  Saviour,  and 
His  Apostles,  scrupulously  observed  this  worship,  we 
have  its  further  warrant.  In  the  fact  that  John  Baptist 
gave  his  disciples  a  form  of  prayer ;  and  that  our  Lord 
Himself  set  forth  a  form,  to  be  used  by  all  Christians, 
we  are  assured  that,  like  instrumental  and  vocal  music, 
such  forms  were  no  part  of  the  ceremonial  Law  which 
the  Gospel  abolished.  Further,  in  the  Apostolic  use  of 
Psalms  and  Hymns,  and  the  responsive  nature  of  the 
Apostolic  worship,  with  its  characteristic  lifting  up  of  the 
voices  of  all  "with  one  accord,"  we  have  the  sufficient 
evidence  of  the  Evangelical  character  of  such  worship. 
Finally,  in  the  Apocalypse  we  have  a  glimpse  of  the 
worship  of  Heaven  ;  and  we  find  it  a  responsive  and 
ceremonial,  and  Liturgical  worship,  like  that  of  the 
Church  on  earth,  but  infinitely  more  sublime.  The 
18 


The  Daily  Sacrifice 

historical  fact  that  the  Church  has  always  used  a  Liturgy, 
and  that  no  period  can  be  mentioned  when  such  was  not 
the  worship  of  Apostolic  Christendom,  may  be  added  to 
sustain  the  use  of  our  own  Liturgy,  under  the  Apostle's 
rule, — for  such  is  its  literal  rendering, — "  Let  all  things 
be  done  decorously  and  according  to  set  usage. ' '  * 

Whenever,  in  the  course  of  the  following  pages,  the 
Catholic  worship,  or  Catholic  usages,  are  mentioned, 
the  reader  will  understand,  therefore,  that  this  primitive 
Christian  system  is  referred  to.  The  corrupt  system  of 
the  Church  of  Rome  originated  in  the  Middle  Ages.  That 
of  our  own  Communion  is  Catholic,  because  it  existed 
before  the  Papacy  arose  to  divide  that  Holy  Catholic 
Church,  of  which  we  make  mention  in  the  Creed.  Let 
us  ever  remember  that  a  true  Church  of  Christ  exists 
in  its  historical  identity,  wherever  a  Christian  flock  lives 
in  communion  with  a  Christian  Bishop,  who  derives  his 
authority  from  the  Apostles,  and  professes  all  the  articles 
of  the  Christian  Faith,  as  contained  in  the  primitive 
Creeds.  The  aggregate  of  such  Churches  is  the  Holy 
Catholic  Church,  and  its  unity  consists  in  the  unity  of  their 
origin  and  of  their  faith.  But  some  of  these  Churches  have 
added  to  the  faith  or  corrupted  it  like  Sardis  and  Thyatira 
of  old.  It  is  the  blessed  privilege  of  the  Anglican  Chris- 
tian to  belong  to  a  portion  of  the  Catholic  Church  which 
holds  neither  more  nor  less  than  the  Christian  faith,  as 
professed  in  the  purest  ages  and  by  the  purest  Churches. 
In  proof  of  this,  she  fearlessly  appeals  to  the  earliest 
Christian  records,  and  (what  is  more  important  still) 
she  fearlessly  opens  the  Holy  Scriptures  to  all  her  chil- 
dren, and  submits  all  she  does  and  teaches  to  that  test, 
"commending  herself  to  every  man's  conscience  in  the 

*  See  Appendix  B,  p.  348. 


The  Daily  Sacrifice 

sight  of  GOD."  In  point  of  fact,  her  Services  are,  sub- 
stantially, the  most  ancient  now  in  use  in  Christendom. 
She  is  practically  the  Church  of  the  Nicene  Age,  restored. 
Such  as  the  Church  was  then,  in  essence,  in  the  days  of 
martyrs,  such  is  our  own  Church  now.  So  then,  while 
she  has  yet  much  to  do,  in  strengthening  the  things  that 
remain,  we  may  venture  to  believe  that  she  is,  in  these 
latter  days,  what  Philadelphia  was  among  the  Seven 
Churches  of  Asia,  in  the  days  of  St.  John.  As  such, 
GOD  is  wonderfully  enlarging  her  in  all  the  earth,  and 
by  restoring  in  her  the  primitive  pattern,  just  as  it  was  in 
danger  of  being  wholly  lost,  He  seems  to  have  signally 
fulfilled  in  her  the  promise  concerning  the  Apostolic 
Church,  which  is  builded  on  the  Rock  CHRIST  JESUS, — 
that  "  the  gates  of  hell  shall  never  prevail  against  it." 


ZTbe  Calendar 

MY  Prayer-Book  is  a  casket  bright, 

With  gold  and  incense  stored, 
Which,  every  day,  and  every  night, 

1  open  to  the  Lord; 
Yet  when  I  first  unclasp  its  lids, 

I  find  a  bunch  of  myrrh 
Embalming  all  our  mortal  life; 

The  Church's  Calendar. 

But  who  would  see  an  almanac 

When  opes  his  Book  of  Prayer? 
Of  all  the  leaves  between  its  lids, 

These,  only,  are  not  fair. 
So  said  I,  in  my  thoughtless  years, 

But  now,  with  awe,  I  scan 
The  Calendar,  like  Sybil-leaves 

That  tell  the  life  of  Man. 

God  set  the  sun  and  moon  for  signs: 

The  Church  His  signs  doth  know, 
And  here,  while  sleeps  the  sluggish  world, 

She  marks  them  as  they  go. 
Here  for  His  coming  looks  she  forth 

As,  for  her  spouse,  the  bride; 
Here,  at  her  lattice,  faithfully 

She  waits  the  morning-tide. 
21 


The  Calendar 

All  time  is  hers,  and,  at  its  end, 

Her  Lord  shall  come  with  more: 
As  one  for  whom  all  time  was  made, 

Thus  guardeth  she  her  store; 
And,  doting  o'er  her  letters  old, 

As  pores  the  wife  bereft, 
Thus  daily  reads  the  Bride  of  Christ 

Each  message  He  hath  left. 

As  prisoners  notch  their  tally-stick, 

And  wait  the  far-off  day 
So  marks  she  days,  and  months,  and  years, 

To  ponder  and  to  pray; 
And  year  by  year  beginning  new 

Her  faithful  task  sublime 
How  lovingly  she  meteth  out 

Each  portion  in  its  time. 

This  little  index  of  thy  life, 

Thou,  all  thy  life,  shalt  find 
So  teaching  thee  to  tell  thy  days, 

That  wisdom  thou  may'st  mind. 
Oh,  live  thou  by  the  Calendar, 

And,  when  each  morn  you  kneel, 
Note  how  the  numbered  days  go  by, 

Like  spokes  in  time's  swift  wheel. 

With  this  thy  closet  seek;  and  learn 

What  strengthening  word,  to-day, 
From  out  the  Holy  Book  of  God 

Our  Mother  would  display: 
And  know  thy  prayers  go  tip  on  high, 

With  thousands  that,  unknown, 
Are  lighted  at  the  self-same  fire, 

And  mingle  at  God's  throne. 


The  Calendar 

For  so— though  severed  far  on  earth — 

Together  we  are  fed; 
And  onward,  though  we  see  it  not, 

Together  we  are  sped. 
Oh,  live  ye  by  the  Calendar, 

And  with  the  good  ye  dwell: 
The  Spirit  that  comes  down  on  them 

Shall  lighten  you  as  well. 

A.  C.  C. 


flDonttions 

PREPARE  for  divine  service  in  your  closet,  not  at  your 
toilet.  It  is  a  sign  of  ill-breeding,  as  well  as  of  frivolity,  to 
dress  elaborately  for  Church. 

It  is  well  to  be  early  at  Church,  if  that  time  before  service 
be  devoutly  employed  in  the  use  of  the  Prayer-Book,  or  Bible, 
or  pious  meditation. 

Do  not  be  afraid  of  making  your  devotions  too  long,  when 
you  first  kneel  on  entering. 

And  remember  that  if  you  come  late  you  should  not  dis- 
turb the  worship  of  others,  by  going  to  your  usual  seat, 
until  there  is  some  change  in  the  Service, — especially  if  the 
congregation  is  kneeling. 

Instead  of  staring  about,  or  listlessly  lolling  in  your  seat, 
after  the  usual  devotions  on  coming  in,  you  should  read  over 
the  Psalter,  or  some  other  portion  of  Scripture,  as  suited  to 
direct  your  thoughts  in  the  House  of  Prayer,  and  as  the  best 
stimulant  to  the  enjoyment  of  the  public  Service. 

It  is  the  house  of  GOD  :  why  should  you  throw  away  one 
minute  within  its  sacred  walls,  and  at  the  very  gate  of 
Heaven  ?  It  is  the  Court  of  the  great  King,  who  expects  us 
to  wait  on  Him,  in  His  temple.  Why  should  you  forget  that 
you  are  in  His  immediate  presence,  and  have  come  to  do 
Him  homage? 

If  you  have  time,  use  the  Collects  in  the  Institution  Office 
for  the  Minister  and  the  congregation,  your  brethren  and 
fellow- worshippers.  [Prayer-Book,  pages  552  to  554.] 

Find  the  Psalms  for  the  day ;  look  them  over ;  and  also 
the  Epistle  and  Gospel,  and  suit  your  ejaculations  to  the 
subject,  the  season,  or  the  festival. 

Look  over  your  baptismal  vows ;  your  confirmation 
promises  ;  and  use  proper  ejaculations,  beseeching  GOD  for 
grace  to  keep  them. 

24 


Monitions 

If  you  have  God-children,  now  is  the  time  to  pray  for  them, 
or  for  your  own  children,  or  for  both  together. 

If  you  have  particular  sins  to  repent  of,  confess  them  :  and 
use  the  Ash-Wednesday  Confessions,  or  the  5ist  Psalm,  as 
preparatory  to  the  General  Confession  and  the  Absolution  in 
the  Service. 

If  you  have  received  peculiar  mercies,  thank  GOD  for  them  : 
and  use  the  63d  Psalm,  or  some  other  Psalm  of  Thanksgiving. 

If  peculiar  afflictions,  use  the  seven  Penitential  Psalms 
[those  for  Ash-Wednesday]  or  any  Prayers  appropriate. 

Or  make  use  of  the  Collects  successively ;  as  reminding 
you  of  past  and  future  Services,  and  as  being  very  compre- 
hensive. 

Or,  if  you  choose,  commune  utith  your  oiun  heart  and  be 
still ;  and,  like  the  publican,  smite  your  breast,  saying,  GOD 
be  merciful  to  me,  a  sinner  ! 

On  great  Festivals — meditate  on  the  events  you  com- 
memorate, and  ask  GOD  to  show  you  the  wondrous  things 
of  His  Law  concerning  them. 

Pray  for  the  peace  of  Jerusalem ;  and  be  sure,  if  GOD 
should  not  give  her  immediate  prosperity,  they  at  least  shall 
prosper  who  love  her. 

Join  fervently,  and  audibly,  in  the  responses.  You  serve 
GOD  by  assisting  and  encouraging  others  in  this  way.  But 
be  careful  not  to  pitch  your  voice  so  as  to  create  a  discord 
and  make  yourself  conspicuous. 

In  singing,  observe  the  same  rule.  GOD  has  a  right  to  the 
use  of  your  tongue,  which  He  made  to  sing  His  praise,  as 
angels  do.  Remember,  it  is  "the  best  member  that  you 
have,"  and  yet  it  is  often  abused  to  offend  GOD.  Use  it  in 
asking  forgiveness,  and  in  magnifying  His  mercy. 

Good  manners  are  bred  of  the  Gospel.  Be  considerate  in 
the  House  of  GOD,  especially  to  poor  persons.  Give  them 
room,  for  Christ's  sake.  Charity  is  better  than  burnt- 
ofterings.  And  remember,  JESUS  CHRIST  was  poor.  He 
became  so  for  our  sakes,  though  He  was  infinitely  rich  ! 
25 


Monitions 

Even  though  you  be  a  prince,  then,  you  will  act  becom- 
ingly if  you  show  yourself  willing  to  kneel  down  at  the  side 
of  a  beggar.  Human  distinctions  are  for  courts  and  drawing- 
rooms  :  in  the  house  of  GOD,  all  are  worms  of  the  dust 
together,  as  in  the  grave,  or  at  the  bar  of  final  Judgment. 

Should  you  enter  the  Church  after  the  Service  is  begun, 
remain  near  the  door  till  some  change  in  the  solemnities, 
but  do  not  fail  to  join  in  the  worship,  nor  to  take  a  devout 
attitude  while  you  are  waiting  at  the  door. 

And,  finally,  why  should  you  ever  pass  by  an  open  Church, 
without  entering  it,  and  doing  as  did  the  publican?  On 
weekdays — in  strange  cities, — anywhere  where  GOD'S  holy 
house  invites  you  in, — why  not  offer  a  Prayer,  and  go  on 
your  way  rejoicing?  Many  Churches  there  are,  especially 
in  our  large  cities,  at  whose  doors  you  will  find  the  invitation 
"ENTER,  REST,  AND  PRAY." 

On  entering  an  empty  Church  at  any  time,  say,  devoutly, 
"  How  dreadful  is  this  place !  This  is  none  other  but  the 
House  of  GOD,  and  this  is  the  gate  of  Heaven." 

Before  leaving,  say  the  54th  Psalm,  and  add,  reverently, 
"  For  my  brethren  and  companions'  sakes  I  will  wish  thee 
prosperity  :  Peace  be  within  thy  walls." 

Before  divine  service,  say,  as  you  kneel,  in  your  accus- 
tomed place : 

"  In  the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost.  Amen.  Holy  Spirit  of  GOD  be  with  me  in  the 
solemn  sacrifice  of  prayer  and  praise,  and  keep  me  from 
vain  thoughts  and  roving  eyes,  and  from  the  Evil  One.  Be 
with  thy  Minister  in  prayer  and  preaching,  and  give  all  the 
congregation  ears  to  hear,  and  hearts  to  understand,  through 
JESUS  CHRIST  our  Lord.  Amen. 

"  \Ve  wait  for  Thy  loving  kindness,  O  GOD,  in  the  midst  of 
Thy  congregation.  Oh,  hear  the  voice  of  our  humble  petitions 
when  we  call  upon  Thee.  Take  from  us  all  vain  and  wander- 
ing thoughts,  and  open  our  lips  to  bless  and  glorify  Thy 
Holy  Name.  Through  JESUS  CHRIST  our  Lord.  Amen." 
26 


Bfter  Service 

FORGIVE  for  Christ's  sake,  O  merciful  Father,  the  im- 
perfections of  this  Service,  and  grant  that  our  lives  may- 
show  forth  Thy  praise,  through  JESUS  CHRIST,  our  Lord. 
Amen. 


Before  Mol^  Communion 

READ  PSALM  XLIII 

TAKE  from  us,  O  Lord,  we  beseech  Thee,  our  iniqui- 
ties, that  we  may  be  made  worthy  to  approach  Thy  Holy 
Mysteries,  witli  pure  minds  and  undefiled  hearts,  and 
offer  a  sacrifice  acceptable  to  Thee;  through  JESUS 
CHRIST  our  Lord.  Amen. 


Hfter  Mol£  Communion 

O  MERCIFUL  Father,  we  render  Thee  thanks  and  praise 
that  Thou  hast  vouchsafed  to  feed  us,  Thy  unworthy  ser- 
vants, with  the  precious  Body  and  Blood  of  Thy  dear  Son. 
And  we  pray  that  by  Thy  Grace  we  may  walk  worthy  of 
our  holy  calling,  and  learn  to  adorn  the  doctrine  of  GOD 
our  Saviour  in  all  things,  who  livest  and  reignest  one 
GOD,  world  without  end.  Amen. 
27 


After  Holy  Communion 
©r  tbis : 

O  GOD,  who  in  this  Blessed  Sacrament  hast  left  us  a 
memorial  of  Thy  Passion,  grant  us  so  to  venerate  the 
Sacred  Mysteries  of  Thy  Body  and  Blood  here  on  earth, 
that  we  may  receive  in  ourselves  the  fruit  of  Thy  Re- 
demption, who  livest  and  reignest  one  GOD,  world  with- 
out end.  Amen. 


28 


COMMON   PRAYER 


COMMON  PRAYER  is  so  called  in  distinction  from  private 
or  special  prayer.  It  comprehends  those  needs  and 
expresses  those  religious  feelings  which  are  common  to 
all  GOD'S  children  who  come  together  to  worship.  So  we 
make  our  common  supplications,  confess  our  common 
sins,  and  offer  our  common  sacrifice  of  praise  and  thanks- 
giving, of  alms  and  devotion. 

And  since  this  common  worship  is  intended  to  conse- 
crate all  parts  of  the  day,  we  have  in  the  Prayer-Book 
services  for  various  hours;  this  in  harmony  with  the 
resolve  of  the  psalmist:  "At  morning,  and  at  evening, 
and  at  noonday  will  I  pray;  and  that  instantly,  and  Thou 
shalt  hear  my  voice." 


morning  prater 

THIS  Service,  which  is  called  "  Maltins"  in  the  Eng- 
lish Prayer-Book,  is  chiefly  formed  from  those  offices  of 
the  Sarum  Breviary  known  as  Matins,  Lauds,  and  Prime 
condensed  into  one.  First,  we  have  a  Penitential  Office, 
then  the  Doxologies;  then  the  Lessons  and  Creeds;  and 
then  the  Collects  and  Prayers. 

i.  The  Sentences,  and  what  follows  them  down  to  the 
Lord's  Prayer,  are  a  Penitential  Preface  to  the  rest  of  this 
Service.  In  the  first  English  Prayer-Book  it  is  not  found; 
29 


The  Daily  Morning  Prayer 

but  it  was  afterwards  added,  as  part  of  the  Penitential 
System,  established  by  the  Reformers,  in  place  of  the 
effete  mediaeval  system,  which  they  could  no  longer  re- 
tain with  fidelity  to  Christ  and  His  ordinances. 

2.  With  the  Lord's  Prayer,  u  hich  is  the  language  of 
loving  children,  begins  that  strain  of  elevated  devotion, 
which  is  carried  on  in  the  Psalms,  intermingled  with 
Hallelujahs  and  Glorias,  until  the  Lessons  introduce 
a  new  portion  of  the  Service.     As  the  Doxology  is  a 
marked  characteristic  of  this  division  of  Public  Worship, 
and  as  the  spirit  of  praise  and  adoration  runs  through  it, 
it  may  well  take  its  name  accordingly. 

3.  The  Symbols,  or  Creeds,  give  significance  to  the 
next  stage  in  the  Service,  because  the  confession  of  a 
true  faith  is  the  great  end  for  which  the  Lessons  are 
read  in  our  hearing.     In  the  Lessons  the  Spirit  speaks, 
and  in  the  Creed  the  Bride  lifts  up  her  responsive  voice. 
The  place  of  the  hymn  Te  Deitm,  which  is  a  symbolical 
hymn,  accords  entirely  with  this  plan;  nor  is  there  any- 
thing really  exceptional  in  the  place  of  the  Bencdicite, 
and  of  the  Hymn  and  Psalm  which  follow  the  Second 
Lesson. 

4.  After  witnessing  a  good  Confession,  all  kneel  down 
for  united  and  continuous  Prayer,  chiefly  in  the  form  of 
Collects, — an  ancient  name  for  a  very  ancient  sort  of 
petition,  in  which  the  Minister  collects  the  words  and 
desires  of  many  hearts,  or,  more  probably,  what  may  be 
conceived  of  as  the  spirit  and  sum  of  foregoing  devotions 
and  Lessons. 

Keeping  in  mind  these  distinct  parts  or  divisions  of  the 
Service,  observe  that  many  of  the  opening  sentences  are 
of  a  penitential  character,  and  there  are  others  specially 
suited  to  Advent,  and  Lent,  and  other  Holy  days  and 
seasons. 

30 


The  Daily  Morning  Prayer 

Next,  the  congregation  is  exhorted  to  the  General 
Confession.  We  come  before  GOD  as  sinners ;  and 
hence  our  first  duty  is  to  take  our  place  in  the  dust,  at 
His  footstool. 

The  Confession  is  now  made  by  all,  with  one  accord. 
There  should  be  no  hurrying  in  this  solemn  part  of  the 
worship ;  for  it  presupposes  a  collected  state  of  mind, 
and  that  the  worshipper  knows  and  feels  the  burden 
which  he  thus  casts  on  the  Lord. 

Then  the  Minister  (if  he  be  a  Bishop  or  a  Priest)  rises 
from  his  knees  and  pronounces  the  Absolution,  in  the 
name  of  Christ.  Received  in  faith,  it  is  a  great  com- 
fort and  assurance  to  the  soul  of  the  believer ;  for 
whereas  by  his  Confession  he  has  pronounced  himself  in 
the  position  of  one  who  has  broken  the  Baptismal  Cove- 
nant, so  Christ,  on  his  part,  assures  him  hereby  of  com- 
plete restoration  to  Baptismal  privileges,  if  he  be  truly 
penitent.  The  Covenant  of  Remission  is  made  in  Bap- 
tism, and  this  is  renewed  by  Absolution.  For,  as  Bap- 
tism can  never  be  repeated,  a  fresh  token  and  pledge 
of  that  "  Everlasting  Covenant,"  which  nothing  but  un- 
repented  sin  can  annul,  is  a  sweet  consolation  to  a 
burdened  conscience.  The  words  of  our  Lord,  "who- 
soever sins  ye  remit,  they  are  remitted  unto  them,"  have 
primary  reference  to  the  administration  of  the  Sacra- 
ments ;  but  the  Scriptural  warrant  for  such  a  benediction 
as  is  here  pronounced,  is  included  in  the  power  to  admit 
to  the  Sacraments  and  to  refuse  them.  As  the  power  of 
excommunication  must  of  necessity  exist,  (Titus  iii.  10,) 
so,  a  like  power  of  admission  to  all  the  means  of  Grace 
in  connection  with  the  Church  cannot  be  denied.  It  is, 
in  all  respects,  similar  to  the  language  of  the  Apostle, 
"Grace  be  unto  you,  and  peace,  from  GOD  our  Father, 
and  from  the  Lord  JESUS  CHRIST."  Let  the  penitent 
3* 


The  Daily  Morning  Prayer 

say  Amen,  meaning  thereby  to  say,  "Even  so,  Lord: 
be  it  unto  me  according  to  Thy  word."  For  such  re- 
sponses we  have  the  testimony  of  Scripture,  (I.  Cor.  xiv. 
16,)  in  a  passage  which  seems  to  refer  to  an  Absolution 
as  "blessing  with  the  Spirit."  So,  then,  we  have  newly 
received  "the  Spirit  of  Adoption,  whereby  we  cry,  Abba, 
Father"  ;  and  now  we  are  ready  for  the  children's  bread. 
This  is  the  place  for  saying,  Our  father,  therefore,  and 
we  do  so,  as  set  free  from  sin  and  admitted  to  "the 
glorious  liberty  of  the  Sons  of  GOD."  Let  us  reflect 
that  the  petition,  Deliver  us  from  evil,  means  deliver- 
ance from  the  Evil  One.  When  we  utter  the  Doxology, 
Thine  is  the  Kingdom,  we  begin  to  praise  GOD.  But, 
before  rising  to  carry  on  this  delightful  part  of  worship, 
we  utter  the  Psalmist's  Prayer,  O  Lord,  open  Thou  our  lips. 
Then,  all  standing  up,  we  repeat  the  Gloria  Patri,  which 
is  followed  by  the  Hallelujah  ;  for  this  Hebrew  form  is 
merely  translated  and  paraphrased  in  the  versicle,  Praise 
ye  the  Lord,  and  its  response,  The  Lord' s  name  be  praised. 
The  portion  of  Psalms  for  the  day  is  now  introduced  by 
the  Invitatory,  (O  come  let  us  sing,  etc.,)  which  by  its 
very  words  suggests  that  it  was  inspired  of  GOD  to  be 
so  used.  After  this  we  turn  to  the  Psalter.  And  although 
we  only  read  the  Psalms  in  ordinary  worship,  we  must 
remember  that  they  were  designed  by  inspiration  to  be 
chanted,  and  that  we  only  partially  comply  with  their 
design  when  we  read  them.  The  popular  views  on  this 
matter  are  clearly  wrong ;  and  a  visit  to  any  Jewish 
synagogue  will  give  one  a  more  just  idea  of  what  the 
Apostles  established,  and  what  they  meant  by  "  speaking 
to  yourselves  in  psalms  and  hymns  and  spiritual  songs." 
A  much  better  idea  in  every  way  of  the  Apostolic  wor- 
ship would  be  derived  from  our  own  Service,  were  our 
people  trained  to  take  up  the  Psalter  "  with  one  accord," 
32 


The  Daily  Morning  Prayer 

and  to  lift  up  their  voices  in  chanting  it,  antiphonally. 
Suffice  it,  the  provision  is  made,  though  we  may  not  be 
able  to  enjoy  it ;  and  a  heart  rightfully  tuned  will  not  fail 
to  make  a  melody  acceptable  to  GOD,  even  in  reading 
these  inspired  strains  of  praise  and  prayer. 

With  these  Psalms  are  intermingled  repeated  Doxol- 
ogies  to  the  Holy  Trinity.  In  this  way  the  Hebrew 
Psalter  is  harmonized  with  Christian  worship,  and  the 
GOD  of  Jews  and  Gentiles  is  acknowledged  as  the  one 
great  I  AM,  the  mysterious  Trinity.  Special  Psalms  are 
appointed  for  special  days,  and  Selections  of  Psalms  for 
exceptional  cases.  [See  Prayer- Book ,  pages  vii,  viii,  328.  ] 

The  Lessons  are  read  next,  the  one  from  the  Old  Tes- 
tament, and  the  other  from  the  New.  And  thus  Christ 
is  preached,  even  if  there  be  no  Sermon,  just  as  Moses 
was  preached  in  the  synagogue.  For  it  is  written, 
"  Moses  of  old  time  hath  in  every  city  them  that  preach 
him,  being  read  in  the  synagogues  every  Sabbath-day." 
(Acts  xv.  21.)  We  should  remember  the  testimony 
which  Christ  Himself  gave  to  such  preaching  : — "  If  they 
hear  not  Moses  and  the  prophets,  neither  will  they  be 
persuaded  though  one  rose  .from  the  dead."  By  this  we 
learn  the  great  importance  of  this  part  of  the  Service, 
and  how  competent  is  Holy  Scripture,  thus  read,  to  make 
us  wise  unto  salvation,  even  when  no  word  of  comment 
is  added.  The  Holy  Spirit  accompanies  this  reading, 
and  blesses  it  to  all  who  have  ears  to  hear  :  so,  if  it  does 
not  profit,  it  is  only  because  it  "is  not  mixed  with  faith 
in  them  that  hear  it." 

The  Te  Deum,  which  follows,  is  a  very  ancient 
hymn  ;  one  of  the  sublimest  compositions  of  uninspired 
devotion.  It  came  into  general  use  in  the  time  of  St. 
Ambrose,  by  whom  it  was  introduced  to  the  Church  in 
Milan  at  the  baptism  of  St.  Augustine.  It  has  been 
3  33 


The  Daily  Morning  Prayer 

well  observed  that,  "as  the  Nicene  Creed  is  indirectly  a 
hymn,  so  this  hymn  is  indirectly  a  creed."  Its  place  in 
this  part  of  the  Service,  therefore,  is  very  appropriate. 
The  Benedicite,  which  is  sometimes  in  Advent  and  Lent, 
and  on  Thanksgiving  Day,  used  in  place  of  the  Te  Deum, 
is  a  Hebrew  paraphrase  of  the  I48th  Psalm,  and  is  called 
in  the  Apocrypha  "The  Song  of  The  Three  Children," 
that  is  to  say,  of  Ananias,  Misael,  and  Azarias,  in  the 
fiery  furnace  of  Nebuchadnezzar.  After  the  Second 
Lesson  we  have  the  Bettedichis  or  hymn  of  Zacharias, 
in  which  he  hailed  the  coming  of  the  Redeemer,  at  the 
circumcision  of  his  son,  John  Baptist.  Sometimes,  but 
rarely,  (as  on  Trinity  Sunday  and  Thanksgiving  Day,) 
the  alternative  Psalm  Jubilate  is  used.  But  Bcnedictus 
is  always  liturgically  the  proper  "respond"  to  the  New 
Testament  Lesson. 

"Faith  cometh  by  hearing";  and,  therefore,  having 
heard  the  Word,  we  endeavor  to  show  that  it  has  been 
received  into  good  and  honest  hearts,  by  professing  our 
faith  in  it.  The  Apostles'  Creed  is  now  recited,  as  that 
"form  of  sound  words"  which  we  are  commanded  to 
hold  fast.  And  it  is  well  called  the  Apostles'  Creed ; 
for,  as  has  been  shown  by  a  learned  author,  there  is 
nothing  in  it  -which  may  not  be  found  in  the  single  book 
of  the  "Acts  of  the  Apostles."  In  the  Nicene  Creed, 
which  is  always  used  on  great  festivals,  we  say  the  same 
in  paraphrase  ;  and  both  creeds  may  be  regarded  as 
paraphrases  of  the  Baptismal  formula.  In  the  germ, 
then,  the  creeds  were  given  by  Christ  himself.  He 
who  truly  believes  "in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost,"  believes  these  creeds, 
which  simply  affirm  what  Holy  Scripture  testifies  con- 
cerning each  person  in  the  Godhead.  Thus,  "the 
descent  into  Hell"  (or  Hades)  is  asserted  of  Christ  by 
34 


The  Daily  Morning  Prayer 

St.  Peter.  (Acts  ii.  29-36.)  The  "Communion  of 
Saints"  is  that  common  fellowship  of  Christians  which 
is  like  the  common  blood  of  one  family,  and  which  con- 
sists in  a  common  partaking  of  the  Spirit,  who  dwells  in 
all  believers  that  are  baptized  into  the  one  body  of 
Christ.  (I.  Cor.  xii.  13.)  So  "the  Holy  Catholic  and 
Apostolic  Church"  is  described  in  Scripture,  and  de- 
clared to  be  the  work  of  the  Holy  Ghost.  (Eph.  ii. 
19.)  Nobody  can  doubt  that  St.  Paul,  in  the  Ephesians, 
speaks  of  that  same  fabric,  built  on  Christ,  the  Rock, 
against  which  Christ  himself  declared  the  gates  of  hell 
should  never  prevail.  So,  when  we  compare  "the  re- 
mission of  sins,"  in  the  one  creed,  with  the  "  one  bap- 
tism for  the  remission  of  sins,"  in  the  other,  we  see 
how  the  primitive  Church  understood  the  expression  of 
Christ  to  the  Apostles: — "Whosoever  sins  ye  remit, 
they  are  remitted."  They  had  no  idea  of  absolution  or 
remission  apart  from  a  Sacrament,  ordained  by  Christ 
himself,  of  which  St.  Peter  says,  "  Repent,  and  be  bap- 
tized, every  one  of  you,  in  the  name  of  JESUS  CHRIST, 
for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of 
the  Holy  Ghost."  How  entirely  Scriptural  is  every 
word  of  these  ancient  Symbols  of  the  Church  of  Christ ! 
As  we  have  all  one  faith,  in  one  only  living  and  true 
GOD,  we  are  now  ready  to  complete  our  Prayers  by  full 
and  united  supplication,  before  the  throne  of  Grace. 
Instead  of  the  kiss  of  charity  which  used  to  be  inter- 
changed by  the  brethren  at  this  point  in  the  primitive 
worship, — for  in  those  days,  as  in  the  Jewish  synagogues 
to  this  day,  men  and  women  were  not  permitted  to  sit 
together  in  public  worship, — we  have  now  a  fraternal 
benediction  between  the  Minister  and  the  people.*  He 

*Ruth  2:  4. 

35 


The  Daily  Morning  Prayer 

says,  The  Lord  be  with  you,  and  they  rejoin,  And  with 
thy  spirit.  So  all  kneel  down  together,  and  the  Prayer 
proceeds,  in  fervent  charity,  and  faith,  and  hope. 

First,  we  have,  in  the  form  of  brief  versicles  and  re- 
sponses, petitions  for  mercy,  salvation,  purity,  and  sanc- 
tification.  These  ejaculations  are  from  the  Ssth  and  5ist 
Psalms;  and  their  selection  from  such  a  source  pays 
tribute  to  the  example  of  our  dear  Redeemer,  who,  even 
in  the  agonies  of  Crucifixion,  expressed  Himself,  not  in 
extemporaneous  petitions,  but  in  the  language  of  the 
Psalter.  In  the  agony  of  the  Garden,  also,  it  should  be 
remembered  that  He  repeated  His  prayers,  "  saying  the 
same  words  "  thrice;  a  fact  which  fully  justifies  the  occa- 
sional recurrence  of  similar  forms  in  the  Service. 

Then  follows  the  Collect  for  the  day,  borrowed  from 
the  proper  Liturgy,  or  Communion  Service.  To  this  Col- 
lect peculiar  attention  should  be  given,  as  supplying  a 
sort  of  key-note  to  the  other  Prayers.  On  the  greater 
festivals  and  fasts,  the  Collect  for  the  day  often  lends  it- 
self in  a  striking  manner,  to  those  which  follow  it, 
bringing  into  prominence  now  one  and  now  another 
expression,  and  freshening  it  with  special  significance.! 

The  Collect  for  Peace  is  a  very  ancient  one  ;  and  as  it 
comes  from  the  Sacramentary  of  Gregory  the  Great  (who 
was  Bishop  of  Rome,  before  the  extreme  Papal  claims 
were  set  up),  we  trace  its  place  in  our  Liturgy  to  the 
Mission  of  St.  Augustine,  whom  he  sent  to  convert  our 
Anglo-Saxon  forefathers. 

The  Collect  for  Grace  is  from  an  ancient  Greek  source, 
and  reminds  us  of  the  Greek  origin  of  the  primitive 

fThus  also  (as  Archdeacon  Freeman  shows  in  his  "  Principles  of 
Divine  Service")  are  our  petitions  through  the  week  linked  onto 
the  pleading  of  the  Sunday  Eucharist,  by  the  use  of  the  Collect  from 
the  Communion  Service. 

36 


The  Daily  Morning  Prayer 

British  Church,  which  existed  in  England  from  Apostolic 
times,  and  which  afterwards  became  one  with  that  of  the 
Anglo-Saxons,  converted  by  St.  Augustine. 

The  Prayer  for  the  Civil  Authority  reminds  us  of  the 
command  of  St.  Paul  to  Timothy,  that  such  intercessions 
should  be  offered.  (I.  Tim.  ii.  i,  2.)  And  as  the 
Apostle  says  that  "first  of  all  supplication  should  be 
made  for  all  men,"  and  then  names  "  kings,  and  all  that 
are  in  authority,"  it  must  be  noted  that  the  first  place  in 
the  intercessory  Prayers  is  thus  assigned  to  such  persons. 
After  this,  the  Minister  begins  the  Litany,  if  it  is  to  be 
said  at  that  time.  Otherwise,  he  continues  the  Prayers. 

Another  Apostolic  injunction  is  obeyed  in  the  Collect 
for  the  clergy  and  people,  which  comes  next.  How 
often  the  Apostle  exhorts  the  faithful  to  pray  for  himself 
and  his  fellow-laborers  !  This  Prayer,  also,  is  taken 
from  the  ancient  Prayer-Book  of  St.  Gregory,  and  from 
that  of  his  predecessor,  Gelasius.  It  has  been  used  in 
the  Church  of  England  for  more  than  twelve  hundred 
years;  and  how  great  and  manifold  are  the  blessings 
which  it  has  brought  down,  through  the  intercession  of 
Christ,  upon  that  Church,  in  the  faithful  men  who  have 
been  numbered  among  its  Apostles,  and  martyrs,  and 
pastors,  and  evangelists  ! 

The  Prayer  for  All  Conditions  of  Men  is  of  compara- 
tively modern  origin;  for  it  was  added  only  two  centuries 
ago.  But  it  is  a  faithful  embodiment  of  the  subjects 
which  St.  Paul  suggests  to  Timothy  as  those  for  which 
we  ought  to  pray.  The  petition  for  the  Holy  Church 
Universal,  or,  as  it  runs  in  the  original,  for  "the  good 
estate  of  the  Catholic  Church,"  is  a  token  of  unity  with 
all  Apostolic  Churches,  in  whatever  they  retain  that  is 
truly  Apostolic,  and  of  charity  for  them,  in  wishing  the 
reformation  of  what  they  may  have  that  is  not  such.  At 
37 


The  Daily  Morning  Prayer 

the  same  time,  in  very  becoming  language,  we  pray  for 
a  blessed  reunion  among  "all  who  profess  and  call 
themselves  Christians,"  and  for  their  restoration  to  a 
confession  of  the  entire  faith  once  delivered  to  the  saints. 
This,  then,  is  a  prayer  of  fervent  charity,  breathing  the 
love  of  souls,  and  therefore  the  spirit  of  the  Redeemer, 
in  every  line. 

Here  are  inserted  any  Occasional  Prayers  which  are 
requested,  or  ordered  to  be  used.  [See  Prayer-Book, 
pages  37-43.]  And  after  the  General  Thanksgiving  are 
to  be  inserted  any  Special  Thanksgivings.  [See  Prayer- 
Book,  pages  44-47.] 

In  the  Occasional  Prayers,  it  is  proper  to  note  the 
singular  dignity  and  completeness  of  the  Prayer  for 
Congress.*  Its  constant  use,  amid  all  the  turmoil  of 
politics,  ever  since  this  nation  began  to  exist,  has  done 
much  to  give  a  national  character  to  our  Church,  and  to 
make  it  a  bond  of  union.  Nor  can  any  human  thought 
presume  to  limit  the  results  which  such  calm  and  majestic 
intercessions  have  secured  from  GOD  in  behalf  of  our 
whole  country,  in  the  overruling  of  men's  passions,  and 
the  consequent  stability  of  our  Constitution.  The  Prayers 
for  the  Ember  Weeks  and  Rogation  Weeks  are  also  note- 
worthy, as  conceived  in  a  spirit  of  primitive  piety  and 
faith  ;  and  the  Synodical  Prayer  is  equally  appropriate, 
if  not  equally  beautiful.  It  is  always  touching  to  hear 
a  fervent  response  to  the  Prayer  for  the  sick,  for  the 
afflicted,  and  for  others  in  need  of  charitable  interces- 
sions. It  is  so  unselfish  and  so  eminently  Christ-like  to 
bear  one  another's  burdens.  The  Occasional  Thanks- 
givings offer  opportunities  for  the  exercise  of  similar 
charity,  in  praising  GOD  for  His  mercies  to  others.  We 

*  Supposed  to  have  been  composed  by  Bishop  Laud,  1625. 


The  Daily  Morning  Prayer 

may  not  know  those  for  whom  we  pray  and  praise  GOD  : 
enough,  they  are  our  brethren  in  Christ,  objects  of  a 
common  Love  Divine,  and  redeemed  by  the  same  precious 
blood  of  Christ ;  and  for  ourselves  we  should  often  return 
special  thanks  when  we  have  received  some  great  mercy. 

The  General  Thanksgiving  was  added  to  the  Service 
in  1660,  and,  like  the  Prayer  that  precedes  it,  gives  proof 
that  much  Liturgic  skill  survived  in  the  Church  even  at 
that  modern  period  in  her  history.  It  is  a  happy  thing 
that  we  cannot  refer  their  authorship,  confidently,  to 
individuals  ;  although  the  Bishops  who  had  chief  part  in 
them  are  said  to  be  known.*  The  glory  of  the  Prayer- 
Book  is  GOD'S  only  :  the  merits  of  men  need  not  con- 
cern us  in  our  approaches  to  GOD.  We  only  know  that 
these  Prayers  are  the  Church's  clothing,  and  that  it  is 
of  "  wrought  gold." 

The  Churches  of  Caesarea  and  Constantinople,  in  very 
ancient  times,  made  use  of  the  short  and  simple  Prayer 
which  follows,  and  which  is  called  a  Prayer  of  St.  Chry- 
sostom,  because  it  is  from  the  Liturgy  which  bears  his 
name.  Its  beauty  is  of  that  primitive  sort  which  consists 
in  Scriptural  purity  and  point.  It  is  said  of  the  purest 
incense  that  it  consumes  in  fragrance,  and  leaves  no  spot 
upon  the  censer  :  all  goes  up  to  GOD.  Such  are  Prayers 
in  which  there  is  nothing  human,  and  which,  like  Christ 
Himself,  come  from  the  Father,  and  return  to  Him. 

The  Holy  Ghost  is  the  Author  of  the  next  Prayer, 
which  is  rather  a  comprehensive  Benediction,  in  the 
name  of  the  Holy  Trinity.  And  so  the  Office  of  Matins 
ends,  as  it  begins,  in  the  language  of  Holy  Scripture  ; 
that  is  to  say,  "not  in  the  words  which  man's  wisdom 
teach eth,  but  which  the  Holy  Ghost  teacheth." 

*  Bishops  Sanderson,  Gunning,  and  Reynolds. 
39 


The  Daily  Evening  Prayer 


tlbe  Bails  Evening  ]pra\?er 

THIS  Service  differs  from  the  Morning  Prayer  only  in 
a  few  particulars.  There  are  specially  appropriate  sen- 
tences at  the  beginning.  The  Canticles  after  the  Lessons 
are  the  beautiful  song  of  the  Virgin,  called  from  its  first 
word  in  Latin  "Magnificat"  and  the  plaintive  song  of 
Simeon  "  Nunc  Dimittis."  Both  these,  as  also  Bene- 
dictus  at  Morning  Prayer,  are  from  the  Gospel  of  St. 
Luke,  and  the  three  are  called  the  Evangelical  Hymns 
or  Canticles,  memorials  of  the  Incarnation.  There  are 
also  alternative  Psalms  which  follow  the  Lessons,  and 
two  of  the  Collects  are  peculiar  to  this  Service,  as  also 
a  Prayer  for  the  President  added  at  the  last  American 
revision.  As  in  the  morning  we  have  a  Collect  for  such 
Peace  as  comes  from  outward  circumstances,  so  in  the 
evening  we  pray  for  inward  Peace.  And  this  Collect  is 
from  the  same  ancient  source  with  the  other,  both  being 
founded  on  a  Scriptural  precept.  (I.  Tim.  ii,  2.)  So,  as  in 
the  morning  we  ask  for  Grace  to  be  with  us  through  the 
perils  of  the  day,  we  now  implore  Light  and  Mercy 
amidst  the  perils  of  the  night.  The  source  of  both 
these  Prayers  is  an  ancient  Greek  formulary.  This 
Service  is  known  as  "  Evensong"  in  the  English  Prayer- 
Book.  When  a  Third  Service  is  required,  our  Bishops 
are  wont  to  allow  the  use  of  an  order  set  forth  long  ago 
in  one  of  our  oldest  dioceses,  in  which,  after  a  single 
Lesson,  and  the  chanting  of  a  Canticle  or  Psalm,  (some- 
times of  the  Magnificat  or  Nunc  Di  miff  is,}  the  Creed  is 
said,  and  followed  by  the  Collect  for  the  day,  the  Collect 
against  Perils,  and  then  the  Prayer  for  the  whole  state 
of  Christ's  Church  Militant,  as  it  stands  in  the  Euchar- 
istic  Service.  One  or  more  of  the  Collects  printed  at 
40 


The  Litany 

the  end  of  that  Service  is  added  with  the  Apostolic 
Benediction.  Of  these  Supplementary  Collects,  use  is 
sometimes  made,  according  to  the  Rubric,  in  Morning 
and  Evening  Prayer.  But,  since  the  Rubrics  inserted  at 
the  time  of  the  last  American  revision  in  1892,  there  is 
no  need  of  a  shortened  Third  Service.  For,  by  begin- 
ning with  a  sentence  and  the  Lord's  Prayer,  and  ending 
with  the  Collect  "Lighten  our  darkness,"  we  have  the 
original  Evensong  of  the  First  Prayer-Book  of  Edward 
VI.  It  is  not  permissible  to  omit  one  Lesson  unless  full 
Evensong  with  both  Lessons  has  been  previously  said  or 
is  to  be  said  the  same  day. 


THE  word  Litany  is  Greek,  and  means  an  earnest 
supplication.  As  we  use  it,  it  means  a  Penitential  Ser- 
vice, which  is  appointed  for  certain  days.  It  is  used  on 
Sundays,  for  the  benefit  of  the  large  numbers  who  can 
on  that  day  alone  attend  public  worship.  But  it  is 
specially  appropriate  to  the  stationary  days,  (Wednes- 
days and  Fridays,)  which  are  so  called  because,  from 
the  earliest  periods,  they  have  been  made  days  of  peni- 
tential assembling  or  standing  before  the  Lord,  in  mem- 
ory of  the  Death  of  Christ,  which  was  plotted  on 
Wednesday,  when  Judas  betrayed  Him,  and  accom- 
plished on  Friday,  when  "they  crucified  Him."  It  is  a 
Service  which  may  be  said,  by  itself,  at  any  time  after 
Morning  Prayer  ;  although  it  is  more  commonly  said 
with  it,  and  as  part  of  it,  in  place  of  the  Prayers  that 
follow  the  Prayer  for  the  President  of  the  United  States, 
or  at  Evening  Prayer  in  the  place  of  the  Prayers  that 


The  Litany 

follow  the  Collect  for  Aid  against  Perils.  On  the  greater 
festivals,  it  is  sometimes  omitted  ;  but  it  can  never  he 
inappropriate  for  sinners,  who  should  keep  their  feasts 
with  "  bitter  herbs,"  and  "rejoice  with  trembling." 

Moreover,  the  Litany  contains  almost  the  whole  Gos- 
pel, in  the  form  of  a  sacrifice  of  prayer  and  thanksgiving. 
In  it  are  distinctly  recognized  the  whole  Creed,  and  the 
whole  Moral  Law,  and  the  Lord's  Prayer  is  part  of  it. 
It  is  a  compendium  of  theology,  recognizing  the  Being 
of  GOD  ;  His  Trinity,  His  Nature  and  Attributes  ;  the 
offices  of  the  divers  Persons  in  the  Godhead  ;  the  origin 
of  man,  his  temptation,  fall,  and  depravity,  and  all  that 
has  been  done  for  his  redemption  and  justification,  with 
all  that  remains  to  be  done  in  final  judgment  and  glorifi- 
cation. It  is  of  all  forms  of  prayer  the  mostly  richly 
evangelical. 

Besides,  the  Litany  is  a  proper  preparation  for  the 
Holy  Communion,  at  all  times  ;  and  on  that  account  it 
is  not  out  of  place  even  in  the  Easter  Service.  In  fact, 
when  the  Morning  Prayer  used  to  be  offered  at  an  early 
hour,  it  was  reserved  till  just  before  the  High  Service, 
or  Communion,  and,  while  it  was  said,  a  bell  was  tolled, 
to  let  all  know  that  the  Eucharist  was  about  to  be  cele- 
brated. An  old  canon  is  worthy  of  note  in  this  connec- 
tion, which  enjoined  that  every  householder  dwelling 
within  half  a  mile  of  the  Church  should  send  "one  at  the 
least  of  his  household  fit  to  join  with  the  Minister  in 
prayers,"  whenever  the  Litany  was  said.  There  is  real 
faith  in  the  spirit  which  thus  called  for  a  representation 
of  those  who  might  not  be  able  to  attend  ;  and,  if  more 
of  it  were  to  be  found  in  our  times,  every  family  would 
strive  to  be  thus  represented,  on  every  occasion  of  pub- 
lic worship. 

Of  Litanies,  the  most  ancient  is  the  fifty-first  Psalm ; 
42 


The  Litany 

but,  as  this  fs  of  a  private  nature,  we  may  refer  to  the 
book  of  Joel  (11  17)  for  an  inspired  warrant  for  public 
Litanies,  closely  resembling  ours.  Very  frequently  the 
Litany  is  said  at  a  faldstool,  ' '  between  the  porch  and 
the  altar,"  in  the  manner  commanded  by  the  prophet, 
or,  rather,  by  Got)  Himself.  The  responses  of  the 
people  are  called  suffrages,  that  is,  words  of  assent,  in 
which  they  make  ine  voice  of  the  Minister  their  own. 
Perhaps  the  most  ancient  form  of  Common  Prayer  on 
record  is  the  Litany  in  its  original  shape  of  bidding- 
prayer,  in  which  the  Minister  said,  Lei  us  pray  for  all  in 
authority,  etc.,  pausing  for  the  suffrages  of  the  people 
after  each  commemoration. 

The  Litany  has  several  marked  divisions,  which  it  is 
well  to  note. 

1.  We   begin  with  the   Invocations,  calling  on  each 
Person  in  the  Blessed  Trinity  to  have  mercy  on  us  ;  and 
finally  invoking  the  Trinity,  as  one  GOD.     We  have  thus 
an  opportunity  for  dwelling  on  the  several  Offices  of  the 
distinct  Persons,  and  on  the  unity  of  the  Divine  Majesty, 
while  we  review  our  condition  as  sinners,  and   crave 
mercy  with  respect  to  all  our  sins  against  the  Mysterious 
Godhead. 

2.  After  this,  we  begin  the  Deprecations,  remember- 
ing that  GOD  visits  the  sins  of  the  fathers  on  their  im- 
penitent children.     With  deep  self-abasement,  therefore, 
we  implore  him  to  spare  His  redeemed  people,  in  the 
language  of  the   prophet  Joel,   to  which  allusion  has 
already  been  made,  and  which  is  repeated  in  the  suf- 
frage. 

After  this,  the  Deprecations  must  be  regarded  as  a  sort 

of  paraphrase  of  the  petition,  Deliver  us  from  evil.     We 

begin  with  the  greatest  evils, — sin  and   Satan,  GOD'S 

wrath,  and  eternal  damnation,  — and  then  go  on  to  enu- 

43 


The  Litany 

merate  the  evils  of  soul  and  body  which  are  the  lesser 
products  of  sin. 

3.  Then  follow  the  Obsecrations,  introduced  on  pur- 
pose to  celebrate  the  Redemption  of  JESUS  CHRIST,  in 
its  various  parts,  as  the  only  ground  of  our  hope.     How 
sublimely  these  fervent  commemorations  of  the  scenes  of 
Bethlehem,  the  Temple,  the  Jordan,  the  mountain,  the 
wilderness,  the  garden,  Calvary,  the  sepulchre,  and  the 
summit  of  Olivet,  are  made  to  succeed  each  other  as 
parts  of  the  great  work  of  salvation  which  JESUS  wrought 
for  us!    What  a  supplication  to  the  Author  of  our  faith, 
by  all  that  He  has  done,  to  be  the  Finisher  of  the  same, 
in  the  saving  of  our  souls! 

4.  Next  come  the  Intercessions,  in  which,  according  to 
St.  Paul's  precept,  (I.Tim,  ii.  i,)  we  invoke  the  Redeemer 
for  a  world  of  sinners,  as  being  sinners  ourselves  and 
sharing  in  the  common  wants  of  mankind.     The  spirit 
of  love  to  our  fellow-men  is  essential  to  our  acceptance 
with  GOD;  and  it  should  be  our  study  to  live  up  to  the 
spirit  of  these  intercessions,  by  becoming  as  far  as  pos- 
sible the  instruments  of  GOD'S  goodness  in  the  answer- 
ing of  them.     Observe  the  wonderful  variety  of  human 
wants  which  the  Church  forgets  not,  while  praying  for 
herself  and  for  all  who  are  in  authority,  in  her  holy  pale. 
How  many  ships  on  the  sea,  how  many  travellers  on  the 
land,  how  many  beggars  and  outcasts,  how  many  cap- 
tives and  sufferers  by  the  cruelty  of  wicked  men,  how 
many   widows   and   fatherless   children   and  sorrowing 
mothers,  how  many  great  states  and  empires,  how  many 
heathen  lands  where  no  Sun  of  Righteousness  is  shining, 
are  blest  by  these  unceasing  prayers  of  the  Bride  of  Christ, 
who  thinks  for  them   that  think   not  for  themselves! 
Truly  "  the  world  stands  by  the  prayers  of  the  faithful." 

The  "•kindly  fruits  of  the  earth,"  we  may  note,  are 
44 


The  Litany 

what  in  modern  phrase  would  be  called  the  natural  or 
genial  fruits.*  But  how  much  more  expressive  is  the  old 
English  word  ! 

5.  The  Supplications,  or  fervent  outcries  of  the  soul 
to  Christ,  begin  with  the  Scriptural  form,  "  O  Lamb  of 
GOD,  who  takest  away  the  sins  of  the  world."     Then 
follows  the  Kyrie  Elcison,  as  the  Greeks  call  it :  that  is, 
Lord,  have  mercy  upon  us.     But  this,  and  the  following 
Rogations,  the  Minister  is  permitted  to  omit;  for,  as  they 
are  of  a  very  elevated  tone  of  feeling,  they  may  not  be 
altogether  suitable  to  all  occasions;  and  so  they  are  very 
frequently  omitted  on  Sundays,  and  reserved  for  days  of 
fasting  and  of  more  particular  penitential  exercises  of 
devotion. 

6.  The  Lord's  Prayer,  which  has  its  place  in  all  the 
services  of  the  Church,  here  marks  the  beginning  of  the 
Rogations,  which  are  a  portion  of  the  Supplications,  but 
which  are  not  so  ancient  as  the  Litany  itself,  dating  only 
from  the  fifth  century,  as  we  shall  learn  when  we  come 
to  the  Rogation  Days.     It  must  be  observed  that  when 
these  are  interrupted  by  the  old  Exhortation,  Let  us  pray, 
it  is  because  there  is  to  be  a  transition  to  the  less  fervent 
form  of  a  Collect,  or  ordinary  Prayer,  as  distinct  from 
Supplication.     Observe  the  ascending  in  the  response, 
from  the  form,  "  help  us  for   Thy  name's  sake"  to  the 
more  zealous  "help  us  for  Thine  honor,"  which  follows 
a  commemoration  of  GOD'S  works  of  olden  time,  and 
which  thus  makes  way  for  a  Gloria  Patri,  introduced 
with  sublime  abruptness,  while  the  Church  is  on  her 
knees,  as  if  in  fulfilment  of  the  Psalmist's  resolution  to 
"  praise  the  Lord  at  all  times"  and  to  have  his  praises 
ever  in  her  mouth.     After  this,  the  Supplications  again 

*  Trench.    Quoted  in  Webster's  Dictionary. 
45 


The  Penitential  Office 

proceed,  and  Christ  is  invoked  as  our  Defender,  Coun- 
sellor, Saviour  and  Intercessor,  while  by  the  title  "Son 
of  David,"  he  is  also,  as  it  were,  reminded  of  the  days 
of  His  humiliation,  and  of  the  mercies  He  wrought  in 
answer  to  those  who  showed  their  faith  by  giving  Him 
this  acknowledgment  of  His  true  character  as  the  King 
of  Israel. 

The  Litany  concludes  with  a  very  ancient  prayer,  ad- 
dressed to  GOD  the  Father  ;  but  it  is  to  be  noted  that  the 
words,  put  our  whole  trust  and  confidence  in  Thy  mercy, 
were  introduced  by  the  Reformers,  as  defining  the 
proper  security  for  a  Christian's  hope.  This  they  did, 
because  they  had  thrown  out  a  corrupt  Litany  of  the 
Middle  Ages,  which  used  to  follow  in  this  place,  full  of 
Supplications  to  the  saints,  as  if  they  were  needed  after 
Christ,  or  could  be  a  ground  of  Christian  confidence  ! 
Thus  the  rust  and  cobwebs  of  the  Papal  times  were  put 
away ;  and  the  Litany,  restored  to  its  primitive  beauty 
and  purity,  is  seen  once  more  to  be  like  that  golden 
censer  which  an  angel  held  in  his  hand,  in  the  Apoca- 
lypse, filled  with  much  incense,  "the  prayers  of  all 
saints." 


ZTbe  penitential  ©ffice 

THIS  is  one  of  the  most  conspicuous  memorials  of  the 
latest  revision  of  the  Prayer-Book,  a  Service  introduced 
in  its  entireness  by  vote  of  the  General  Conventions  of 
1889  and  1892. 

It  takes  the  place  of  that  which  is  called  in  the  Eng- 
lish Prayer-Book  "A  Commination,  or  Denouncing  of 
GOD'S  anger  and  Judgments  against  Sinners,  with  cer- 
46 


The  Penitential  Office 

tain  Prayers,  to  be  used  on  the  First  Day  of  Lent  and  at 
other  times  as  the  Ordinary  shall  appoint." 

In  this  English  Service  are  rehearsed  the  Curses  of 
Jehovah  as  recorded  in  the  twenty-seventh  chapter  of 
Deuteronomy  and  other  places  of  Scripture,  and  the 
people  answered  to  every  denunciation,  Amen  ;  "  to  the 
intent  that  being  admonished  of  the  great  indignation  of 
GOD  against  sinners,  they  might  the  rather  be  moved 
to  earnest  and  true  repentance,  and  might  work  more 
warily  in  these  dangerous  days  ;  fleeing  from  such  vices," 
etc. 

Then  followed  a  long  homily  and  exhortation  to  repent- 
ance and  amendment.  All  this  portion  of  the  Com- 
mination  Service  is  omitted  from  the  Penitential  Office 
in  the  American  book — but  the  remainder  is  retained, 
consisting  of  the  fifty-first  Psalm,  several  Versicles  with 
the  Lord's  Prayer  and  the  special  Ash  Wednesday 
Prayers,  and  the  Aaronic  Benediction,  "The  Lord  bless 
us  and  keep  us,"  etc. 

Attention  should  be  drawn  to  the  beautiful  Collect  in- 
troduced here  just  before  the  Blessing,  taken  from  the 
Occasional  Prayers  in  the  English  Prayer- Book , "  O  GOD, 
whose  nature  and  property  is  ever  to  have  mercy  and 
to  forgive,"  etc. 

In  exquisite  rhythm  and  language  it  stands  pre-emi- 
nent, and  like  many  others  is  as  old  as  the  Sacramentary 
of  Gregory  the  Great.  (A.D.  600.) 

Although  intended  specially  for  use  after  the  Litany  on 
the  morning  of  Ash  Wednesday  the  Penitential  Office  is 
frequently,  sometimes  daily,  used  during  Lent  in  connec- 
tion with  Morning  or  Evening  Prayer,  or  by  itself  with  a 
Lecture  or  Instruction. 


47 


THOUGHTS   ON  THE 

SERVICES 

» 
H&vent  Sunfcag 

THE  Sun  of  Righteousness  is  the  great  centre  around 
which  the  Church  revolves,  and  her  ritual  year  begins 
with  a  renewal  of  His  glorious  light  and  warmth.  Thus 
it  happens  that  in  the  Kingdom  of  Heaven  we  live  in  ad- 
vance of  the  world  ;  we  are  a  whole  month  on  our  way 
before  the  civil  year  begins.  In  this  manner  our  Holy 
Mother  teaches  us  to  be  ever  on  the  alert,  "  looking  for 
and  hastening  unto  the  coming  of  the  day  of  GOD." 

This  feast  of  the  Advent,  which  opens  the  Advent 
Season,  is  one  which  strongly  mingles  the  most  joyous 
with  the  most  appalling  thoughts  ;  for  while  it  strikes  the 
key-note  of  our  Christmas  rejoicings,  it  dwells  on  the 
first  Advent,  with  especial  reference  to  its  bearings  on 
that  which  is  yet  future,  and  for  which  we  are  called  to 
prepare.  Our  "  song  is  of  mercy  and  of  judgment." 

How  salutary  to  the  soul  this  annual  awakening,  and 
setting  forward  towards  immortality!  The  Advent  Season 
should  always  be  made  one  of  discipline,  and  of  solemn 
meditation  and  reading  on  the  Four  Last  Things, — Death, 
Judgment,  Heaven,  and  Hell ;  for  all  time  is  but  the  pre- 
lude to  Judgment  and  Eternity. 

In  the  Christian  Year,  Advent  Sunday  answers  to  that 
4  49 


Advent  Sunday 

day  in  the  Mosaic  year,  when  the  "Trumpet  was  blown 
in  Zion,"  preparatory  to  the  Feast  of  Tabernacles.  As 
Christmas  is  the  Christian  Feast  of  Tabernacles,  the 
analogy  is  complete.  A  proper  anthem  for  the  day  is 
made  of  the  striking  words  of  the  Prophet  Isaiah,  "  Oh 
that  Thou  wouldst  rend  the  heavens,  that  Thou  wouldst 
come  down,  that  the  mountains  might  flow  down  at  Thy 
presence  !"  In  some  such  thrilling  passage  of  Scripture 
is  often  condensed  the  entire  spirit  of  a  feast-day ;  and 
here  we  have  that  longing  after  GOD,  which  is  the  instinct 
of  the  Church,  His  Spouse,  and  which  says,  come  quickly, 
when  the  world  would  delay. 

The  Minister  begins  the  Sen-ice  with  the  cry  of  the 
Baptist,  "  Repent  ye,  for  the  kingdom  of  heaven  is  at 
hand";  and  the  proper  Psalms  are  the  Eighth  and 
Fiftieth  :  "  O  Lord  our  Governor  :  how  excellent  is  Thy 
name  in  all  the  earth"  ;  "the  Lord,  even  the  Most  Mighty 
GOD  hath  spoken  :  out  of  Zion  hath  GOD  appeared  :  our 
GOD  shall  come  :  and  the  heavens  shall  declare  His 
righteousness,  for  GOD  is  Judge  Himself." 

The  First  Lesson  begins  the  Prophet  Isaiah,  who  is 
always  read  in  Advent  for  the  Old  Testament  Lesson, 
because  Isaiah  is  the  Evangelist  of  the  older  Scriptures, 
and  abounds  with  predictions  of  both  Advents  of  the 
LORD  JESUS.  On  this  account  Isaiah  is  omitted  in  the 
regular  order  of  the  Prophets,  and  is  reserved  till  this 
time,  both  in  the  daily  and  special  tables  of  Lessons. 
This  Lesson  will  be  found  full  of  the  judgment  of  the 
Lord,  respecting  justice,  mercy,  and  truth,  showing 
what  He  will  require  of  us  at  the  last  day,  but  it  also 
suits  the  occasion,  as  setting  forth  the  requirements  of 
GOD  with  respect  to  the  Ecclesiastical  Year,  now  opening, 
"its  new  moons,  and  Sabbaths,  and  appointed  feasts." 
GOD  appointed  these  observances,  under  the  Law,  yet 


Advent  Sunday 

because  of  the  iniquity,  oppression,  and  blood-guiltiness 
of  His  people,  He  was  forced  to  say,  "My  soul  hateth 
them  ;  they  are  a  trouble  unto  Me  ;  I  am  weary  to  bear 
them."  There  can  be  no  doubt  that  the  Christian  festi- 
vals, however  precious  to  GOD  when  kept  in  spirit  and 
in  truth,  are  equally  hateful  to  Him,  if  defiled  by  practical 
irreligion  or  unbelief,  by  cruelty  to  the  poor  and  needy, 
or  by  neglect  of  any  of  our  fellow-creatures  in  their 
temporal  and  spiritual  wants. 

The  Second  Lesson  is  that  pictorial  opening  of  the 
Gospel  by  St.  Luke,  in  which  the  announcement  of  the 
First  Advent  is  made  to  Zacharias,  and  the  promise 
is  given  by  the  Archangel  that  there  should  be  born  the 
Great  Forerunner,  John  the  Baptizer,  who  shall  pre- 
pare the  way  of  the  Lord.  It  is  designed  to  prepare  us 
for  Christmas,  and  at  the  same  time  to  remind  us,  by  the 
fulfilment  of  the  promises  respecting  that  first  coming, 
that  the  Judgment  is  no  less  certain  in  its  time.  When 
the  appointed  day  arrives,  the  Archangel  will  again 
appear,  and  with  his  voice,  and  the  sound  of  a  trumpet, 
proclaim  the  general  resurrection,  and  the  gathering  of 
all  nations  in  the  Valley  of  Decision.  No  one  can  at- 
tentively listen  to  the  words  of  this  Lesson  without 
emotion,  as  the  great  events  to  which  the  inspired  Evan- 
gelist introduces  us  are  rehearsed  with  all  the  effect  of 
brilliant  portraiture. 

In  the  Litany,  let  the  mind  dwell  on  the  suffrages, 
which  relate  to  the  Incarnation,  and  on  those  which  sup- 
plicate deliverance  in  the  hour  of  Death,  and  in  the  day 
of  Judgment. 

The  Collect  for  the  Day  is  a  sublime  petition,  illus- 
trating the  original  idea  of  such  a  prayer,  which  is  that  it 
collects,  or  gathers  together,  the  prominent  parts  of  the 
Service  for  the  day,  and  reduces  them  to  a  practical 
5* 


Advent  Sunday 

offering  of  mingled  prayer  and  praise  to  GOD.  Thus 
the  Epistle,  which  bids  us  to  "cast  off  the  works  of 
darkness,"  and  the  Gospel,  which  exhibits  the  "great 
humility"  of  the  first  Advent,  are  united  in  the  petition 
that  we  may  be  prepared  for  the  glorious  majesty  in 
which  He  shall  come  to  judge  the  quick  and  the  dead, 
and  for  the  award  of  immortality  which  is  the  inheritance 
of  the  just.  Reflect  especially  on  the  language  of  the 
Epistle,  that  "it  is  high  time  to  awake  out  of  sleep," 
that  "  the  night  is  far  spent  and  the  day  is  at  hand"  ;  and 
connect  it,  mentally,  with  the  beautiful  imagery  of  the 
prophet,  "Watchman,  what  of  the  night?  The  morn- 
ing cometh,  and  also  the  night."  The  resurrection  draws 
nigh,  though  we  must  first  sleep  in  the  night  of  death. 
First  awake,  and  fill  the  vessel  with  oil,  and  replenish 
the  lamps,  and  then  we  may  lie  down  in  our  graves,  and 
have  no  fear  that  our  lamps  will  have  gone  out,  when 
the  cry  is  made,  and  the  Bridegroom  comes. 

The  Gospel  is  designed  to  contrast  the  meek  and 
lowly  appearance  of  the  Great  King,  in  the  days  of  His 
flesh,  with  the  royal  splendors  which  shall  surround  His 
coming  in  the  clouds  of  heaven.  Though  this  Gospel, 
as  it  were,  anticipates  Palm  Sunday,  yet  it  is  the  narra- 
tive of  the  event  in  which  the  first  Advent  was  consum- 
mated. Let  it  always  be  remembered  that,  until  this 
event,  the  kingdom  of  heaven  was  only  "at  hand."  It 
was  strictly  the  Advent :  the  fulfilling  of  what  was 
written,  "Tell  ye  the  daughter  of  Zion,  behold  thy  king 
cometh  unto  thee." 

In  the  Holy  Communion,  dwell  on  the  thought  that 
many  shall  say  in  that  day,  "We  have  eaten  and  drunk 
in  Thy  presence,"  to  whom  the  Judge  shall  answer,  "I 
know  you  not  whence  ye  are :  depart  from  ME,  all  ye 
workers  of  iniquity." 

52 


Second  Sunday  in  Advent 

At  Evening  Prayer  the  First  Lesson  contains  many 
marked  allusions  to  the  day  of  the  Lord  "when  he 
ariseth  to  shake  terribly  the  earth";  and  the  Second 
Lesson  begins  the  reading  of  the  marvellous  Revelation 
of  St.  John  wherein  the  mysteries  of  the  Last  Days  and 
of  Heaven  and  Hell  are  solemnly  made  known  to  us.  It 
is  customary  in  some  churches  to  provide  a  Judgment 
anthem ;  but  perhaps  nothing  is  more  impressive  to  the 
ordinary  worshipper  than  the  solemn  singing  of  a  part  of 
the  familiar  hymn  : — 

"Great  God  what  do  I  see  and  hear? 
The  end  of  things  created." 

So  solemn  a  day  ought  to  be  concluded,  in  the  family, 
in  an  appropriate  way,  and  afterwards  in  the  closet.  For 
private  reading,  nothing  could  be  more  appropriate  than 
the  impressive  words  of  our  Lord,  beginning  thus:* 
"  When  the  Son  of  Man  shall  come  in  His  glory,  and  all 
the  holy  Angels  with  Him;  then  shall  He  sit  upon  the 
throne  of  His  glory."  In  fact,  the  earnest  Christian 
would  do  well  to  begin  with  the  preceding  chapter  of  St. 
Matthew,  and  to  read  devoutly  the  whole  of  the  Saviour's 
Advent  Sermon.  So  one  may  spend  a  good  day  and  lie 
down  at  night,  at  peace  with  GOD,  and  ready  for  the 
judgment  trumpet,  let  it  sound  when  it  may. 

Mi 

Seconfc  Sunfca^  in  Efcvent 

THIS  day  is  designed  to  set  before  us  the  great  truth, 
that  the  Holy  Scriptures  are  given  us  to  prepare  us  for 
Judgment,  as  well  as  to  testify  of  Christ.  "The  testi- 

*St.  Matt.  xxv.  31. 

S3 


Second  Sunday  in  Advent 

mony  of  JESUS  is  the  spirit  of  prophecy,"  and  the  Word 
that  He  spake,  "the  same  shall  judge  us  at  the  last 
day." 

The  Lesson  from  the  prophet  Isaiah  is  a  strong  re- 
monstrance against  the  iniquities  which  shall  be  punished 
in  the  Great  Day  of  Account:  while  that  from  the  Gospel 
is  the  record  of  the  visit  of  the  Archangel  Gabriel  to  the 
Blessed  Virgin  Mary  to  announce  the  Incarnation.  The 
Benedictus  in  its  entirety  should  follow  this  Lesson  on 
every  day  in  Advent,  commemorating,  as  it  does,  the 
coming  of  the  Messiah. 

In  the  Collect  we  entreat  Almighty  GOD  for  grace  to 
use  aright  the  Holy  Scriptures,  which  are  "  able  to  make 
us  wise  unto  salvation."  Thus,  we  acknowledge  the 
Bible  to  be  the  counterpart  on  earth  of  the  Book  of 
Account  which  is  kept  in  heaven  ;  and  the  spirit  of  our 
prayer  is,  that  it  may  be  to  us  an  assurance  that  our 
names  are  written  in  that  Book  of  Life,  which  shall  be 
opened  at  the  Last  Day. 

The  Epistle  is  the  portion  of  Scripture  which  supplies, 
in  part,  the  language  of  the  Collect,  and  which  is  further 
appropriate,  because  it  sets  forth  Christ,  as  the  "Root 
of  Jesse"  and  the  hope  of  the  Gentiles.  The  Gospel 
makes  itself  felt,  as  an  overwhelmingly  sublime  predic- 
tion of  the  Last  Day,  and  of  the  fearful  signs  which 
shall  precede  it.  It  was  the  custom  of  the  Ancient 
Prophets  to  give  an  immediate  sign,  or  fulfilment  of 
their  words,  in  token  that  the  ultimate  fulfilment  would 
be  as  certain.  Our  Lord,  therefore,  gave  the  destruc- 
tion of  Jerusalem,  and  of  the  Jewish  Church  and  State, 
as  the  immediate  token,  or  fulfilment,  of  what  he  pre- 
dicted concerning  the  destruction  of  all  things  temporal. 
Improbable  as  it  then  appeared  that  such  a  sign  would 
prove  a  reality  before  that  generation  of  men  passed 
54 


Second  Sunday  in  Advent 

from  the  stage  of  human  life,  we  all  know  that  it  actually 
came  to  pass,  and  that  the  Jewish  people  have  ever  since 
been  wanderers  over  the  face  of  all  the  earth.  Thus, 
then,  the  whole  prophecy  was  fulfilled  in  its  earnest,  or 
pledge,  and  we  cannot  doubt  that  it  will  be  so  in  its 
entire  length  and  breadth.  Heaven  and  earth  shall  pass 
away,  but  Christ's  word  shall  not  pass  away.  This  con- 
cluding text  of  the  Gospel  for  the  day  continues  the 
great  idea  of  the  Collect,  that  the  Word  of  GOD  is  the 
sure  monitor  and  guide  of  the  faithful. 

Among  the  hymns  which  the  Church  supplies,  none  is 
more  appropriate  than  : 

"  O  Word  of  GOD  Incarnate, 
O  Wisdom  from  on  high," 

a  hymn  which  embodies  the  Church's  teaching  concern- 
ing the  Holy  Scriptures. 

In  the  Evening  Lessons,  the  worshipper  will  not  fail 
to  note  the  prophetic  words  concerning  the  times  in 
which  we  are  now  living,  as  premonitory  of  the 
Judgment :  "  the  earth  mourneth  and  fadeth  away  ;  the 
world  languisheth  and  fadeth  away  ;  the  haughty  people 
of  the  earth  do  languish."  The  concluding  verse  of  the 
chapter  is  scarcely  less  striking:  "the  moon  shall  be 
confounded,  and  the  sun  ashamed,  when  the  Lord  of 
hosts  shall  reign  in  Mount  Zion,  and  in  Jerusalem,  and 
before  His  Ancients,  gloriously."  The  Ancients  here 
spoken  of  are  probably  the  five-and-twenty  Elders  of 
the  New  Jerusalem  and  other  Saints  of  the  "  General 
Assembly  and  Church  of  the  firstborn,"  which  are 
written  in  heaven.  The  Second  Lesson  continues  the 
solemn  warnings  addressed  to  the  Seven  Churches  of 
Asia  by  the  Risen  and  Ascended  Lord,  who  shall  come 
to  be  our  Judge. 

55 


Third  Sunday  in  Advent 


Sunfcag  in  Bftvent. 

' '  BEHOLD,  I  send  my  messenger  before  thy  face  who 
shall  prepare  my  way  before  thee."  This  prophecy  has 
a  double  fulfilment.  In  one  sense  it  has  already  come 
to  pass.  John  the  Baptist  was  the  Elijah  who  heralded 
the  first  coming  of  Christ.  But  the  Apostolic  Ministry 
is  the  John  Baptist  of  the  latter  day,  heralding  the  Second 
Advent,  and  the  coming  of  the  Judge. 

Accordingly  the  Church  to-day  dwells  on  the  Chris- 
tian ministry  and  its  great  Mission,  in  connection  with 
a  retrospect  of  that  of  the  Baptist,  as  its  precursor. 
There  is  a  marvellous  blending  of  interests,  and  of  sub- 
jects, therefore,  in  the  Services  of  this  day.  As  a  mere 
preparative  for  Christmas,  the  ministry  of  John  Baptist 
might  well  come  into  view  ;  but  again,  as  a  preparative 
for  Judgment,  it  is  not  less  coincident,  for  its  burden  was 
and  is,  "flee  from  the  wrath  to  come."  With  this 
message  that  of  the  Gospel  Ministry  is  strictly  harmoni- 
ous, and  the  subject  of  eternal  rewards  and  punishments 
is  thus  presented  with  that  of  Death  and  Judgment. 

The  Collect  will  be  found  to  sum  up  what  is  thus  as- 
serted, with  reference  to  the  spirit  of  the  day.  The 
Epistle,  short  as  it  is,  is  admirably  selected,  as  a  con- 
densed statement  of  the  commission  of  Christ's  Minis- 
ters and  of  the  relations  sustained  by  them,  and  by 
those  that  hear  them,  to  the  bar  of  GOD.  They  are  not 
merely  Ministers  of  the  Word,  but  "Stewards  of  the 
Mysteries,"  that  is,  ministers  of  the  Sacraments,  and 
other  means  of  grace,  for  the  administration  of  which 
they  bear  "  the  keys  of  the  kingdom."  They  bind  and 
loose,  and  open  and  shut ;  and  when  they  do  so  accord- 
56 


Third  Sunday  in  Advent 

ing  to  the  laws  of  the  kingdom,  then  what  they  do  on 
earth  is  ratified  in  heaven. 

The  Gospel  is  the  testimony  which  our  Lord  gave 
to  John  Baptist,  as  his  faithful  steward  and  fore- 
runner ;  and  cites  the  prophetic  promise  of  such  a  mes- 
senger, which  serves  to  identify  both  John  and  his 
Master.  At  the  same  time,  it  bears  on  the  Epistle,  as 
showing  that  it  was  "  a  light  thing"  for  St.  John,  as  it  was 
for  St.  Paul,  "to  be  judged  of  man's  judgment,"  and  that 
He  that  judgeth  both  is  the  Lord.  Thus,  some  said  of 
John  that  he  was  "a  reed  shaken  with  the  wind"  ;  others 
that  he  was  a  time-server  ;  and  others  that  he  had  a  devil ; 
but  here  -we  see  his  Master  setting  the  seal  to  his  work, 
as  that  of  "a  prophet,  and  more  than  a  prophet." 

It  is  in  beautiful  harmony  with  a  Sunday-Service,  so 
forcibly  setting  forth  the  nature  of  the  Ministry  of  the 
Gospel,  that  the  Ember-fasts  occur  in  this  week,  and 
that  the  following  Sunday  is  the  Advent  time  for  Ordi- 
nations. The  Ember  Collect  used  at  Morning  and  Even- 
ing Prayer  falls  in  with  happy  effect,  harmonizing  with 
all  the  Services  of  the  day. 

In  the  First  Lesson,  at  Morning  Prayer,  is  a  prophecy 
of  all  the  blessings  of  the  Incarnation,  Sacrifice,  and 
Resurrection  of  Christ.  The  nature  of  the  Advent 
Season  is  brought  out  in  the  experience  of  the  faith- 
ful, "  Lo,  this  is  our  GOD,  we  have  waited  for  Him." 
The  patient  waiting  for  Christ  will  be  thus  rewarded, 
at  the  day  of  His  appearing.  Observe,  too,  the  prophecy 
of  a  crucified  Saviour,  in  the  words,  "He  shall  spread 
forth  His  hands  in  the  midst  of  them,  as  he  that  swim- 
meth  spreadeth  forth  his  hands  to  swim."  The  Second 
Lesson  recounts  the  birth  of  the  great  Forerunner  of 
the  First  Advent  of  our  Lord.  In  this  Lesson  occurs 
the  Benedictus,  or  song  of  Zacharias,  which  should  not 
57 


Ember-  Week  in  Advent 

on  that  account  be  omitted  as  the  Canticle  after  the  Les- 
son. It  comes  in  with  fine  effect  as  a  chorus  after  being 
read  by  the  Minister. 

So,  in  the  Evening  Prayer,  the  promises  alike  of  pun- 
ishment and  reward,  in  the  Lesson  from  prophecy,  ex- 
plain the  propriety  of  its  selection  ;  but  we  must  not 
overlook  the  promise  of  Christ,  under  the  title  of  "the 
precious  Corner-Stone,"  which  also  occurs.  The  Sec- 
ond Lesson  carries  us  on  in  the  solemn  Revelation  of  St. 
John  the  Divine,  warning  us  of  the  wrath  to  come  and 
promising  to  the  faithful  the  blessings  which  belong  "to 
him  that  overcometh."  Over  and  over  again  we  hear  the 
refrain:  "He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches." 


EmbeMPOleefc  in  B&vent 

How  free  are  many  to  speak  ill  of  their  pastors  and 
teachers,  who  have  never  uttered  in  their  behalf  a  single 
prayer  !  How  many  profess  a  singular  desire  for  the 
purity  of  the  Priesthood,  who  never  fasted  a  day,  to  ask 
of  GOD  this  blessing  !  Yet  the  Church  hallows  for  this 
end  Four  Seasons,  which  she  bids  her  children  spend 
in  abstinence  and  prayer  ;  and,  perhaps,  if  they  were 
better  kept,  both  the  people  and  their  pastors  would 
better  adorn  the  doctrine  of  GOD  their  Saviour.  These 
seasons  are  called,  technically,  the  Quatnor  Tempora, 
or  i\\efour  times,  that  is  to  say,  of  Ordination  ;  for  the 
Sundays  immediately  succeeding  these  days  of  prayer 
are  appointed  by  the  ancient  and  modern  Canons,  as 
the  stated  times  for  ordaining.  Vulgarly,  the  Quatuor 
Tempora  were  called  Quatember,  and  finally  Ember 
'  53 


Fourth  Sunday  in  Advent 

weeks  ;  the  usage  being  very  ancient,  and  the  name 
having  undergone  the  changes  incidental  to  the  lapse  of 
ages.  But,  whatever  be  the  name,  no  one  can  dispute 
its  propriety,  or  the  Scripture  warrant  for  the  institution 
itself.  See  Acts  xiii.  2  ;  xiv.  23.  As  a  blessing  is  pro- 
nounced on  all  who  strengthen  the  hands  of  their  pastors, 
it  is  not  to  be  forgotten  that  a  curse  is  as  plainly  uttered 
against  those  who  grieve  and  afflict  them.  Indeed,  it 
has  often  been  observed  that  evil  hunts  the  man  who 
offends  against  a  servant  of  GOD.  See  St.  Matt,  xviii. 
7  ;  x.  40,  41.  The  Master  regards  it  as  done  against 
Himself,  and  punishes  it  as  sacrilege. 


ffourtb  Suntmp  in  Hfcvent 

THE  Sen-ices  to-day  are  singularly  illustrative  of  the 
mingled  character  of  Advent.  They  contain  allusions 
to  Judgment,  Death,  Hell,  and  Heaven,  and  interchange 
the  call  to  joy  and  gladness  with  warnings  of  fiery  in- 
dignation. In  distributing  the  subjects  of  the  Four  Last 
Things,  it  is  appropriate  to  this  day  to  dwell  on  that  of 
Heaven,  as  the  natural  antecedent  of  the  Nativity,  which 
brings  heaven  down  to  earth;  and  the  great  result  to 
which  the  coming  of  Christ  was  designed  to  bring  man- 
kind. 

In  the  first  Morning  Lesson,  among  those  passages 
which  specially  relate  to  the  Season,  should  be  noted 
such  as  this:  "Therefore  will  the  Lord  wait  that  He 
may  be  gracious  unto  you,  and  therefore  will  He  be  ex- 
alted, that  He  may  have  mercy  upon  you:  for  the  Lord  is  a 
GOD  of  Judgment;  blessed  are  all  they  that  wait  for  Him." 

In  the  Second  Lesson,  which  continues  the  history  of 
59 


Fourth  Sunday  in  Advent 

the  holy  Baptist,  besides  the  obvious  wisdom  of  the  full 
recital  of  the  missionary  work  of  the  great  pioneer  of 
the  Gospel,  we  should  observe  the  warning  to  "flee  from 
the  wrath  to  come." 

In  the  Evening  Lessons  we  have,  with  other  passages 
of  solemn  interest,  the  promise  of  the  Incarnation.  GOD 
shall  become  man,  and,  as  the  Son  of  Man,  shall  wear 
rightfully  the  titles  of  the  GOD  of  Israel ;  yea,  "  A  man 
shall  be  as  an  hiding-place  from  the  wind,  and  a  covert 
from  the  tempest ;  as  rivers  of  water  in  a  dry  place,  as 
the  shadow  of  a  great  Rock  in  a  weary  land." 

The  Second  Lesson  is  the  closing  chapter  of  the  Book 
of  Revelation,  showing  to  men  the  Heavenly  City  ready 
for  all  those  who,  profiting  by  the  First  Advent,  joyfully 
await  the  Second. 

As  an  anthem,  part  of  the  7ad  Psalm  is  appropriate: 
"Give  the  king  thy  judgments,  O  GOD,  and  thy  right- 
eousness unto  the  king's  son.  .  .  .  He  shall  come  down 
like  the  rain  into  a  fleece  of  wool,  even  as  the  drops 
that  water  the  earth." 

The  Collect  was  anciently  addressed  to  Christ  Him- 
self, but  is  now  addressed  to  the  Father,  in  recognition 
of  the  truths  that  Christ  is  "of  GOD  made  unto  us 
redemption,"  that  GOD  the  Father  comes  unto  us  in 
His  Son;  and  that  in  Christ  "dwelleth  all  the  fulness 
of  the  Godhead,  bodily."  We,  therefore,  pray  the 
Father  to  reconcile  the  world  unto  Himself,  by  the 
coming  of  His  Son,  which  we  are  now  about  to 
celebrate. 

The  Epistle  closes  up  the  Season  of  Advent  discipline, 
with  a  call  to  spiritual  festivity.  "Rejoice!  .  .  -  the 
Lord  is  at  hand."  The  Gospel  is  the  testimony  of  John 
to  the  Saviour,  "Who,  coming  after  Him,  is  preferred 
before  Him."  Christ  Himself  testified  of  John,  that  he 
60 


Christmas  Eve 

was  "the  greatest  born  of  woman,"  —  that  is,  by  natural 
generation.  Yet  John  says  of  Christ,  "Whose  shoes' 
latchet  I  am  not  worthy  to  unloose."  Infer  from  this 
the  Godhead  of  Christ;  and  "consider  how  great  this 
man  was,"  —  this  great  Melchisedec,  to  whom  Abraham 
gave  tithes,  and  John  Baptist  paid  such  tribute;  saying, 
elsewhere,  "  He  was  before  me,"  though  here  he  says, 
"  He  cometh  after  me."  In  His  Godhead,  though  not  in 
His  humanity,  Christ  was  before  all  worlds,  and  says 
of  Himself,  "  Before  Abraham  was,  I  AM." 


Gbristmas 

WE  come  to  the  great  Eve  or  Vigil  of  the  Nativity  ;  and 
the  Church  has  appointed  for  its  observance  two  most 
appropriate  Lessons.  The  first  is  the  gorgeous  prophecy 
of  Isaiah,  descriptive  of  Messiah's  peaceful  kingdom  :  — 
"Arise,  shine;  for  thy  light  is  come,  and  the  glory  of 
the  Lord  is  risen  upon  thee."  This  Lesson  is  the 
rather  striking,  because  it  comes  of  itself  into  its  place, 
this  evening,  according  to  the  regular  Advent  reading  of 
the  prophet,  and  is  not  otherwise  selected,  than  as  it 
thus  fits  into  its  time,  as  if  by  providential  coincidence. 
Yet  the  decoration  of  our  churches,  on  this  evening, 
would  seem  to  have  been  especially  designed  to  illustrate 
this  Lesson,  in  its  rapturous  words,  "  The  glory  of  Leb- 
anon shall  come  unto  thee,  the  fir-tree,  the  pine-tree, 
and  the  box  together,  to  beautify  the  place  of  my  sanc- 
tuary ;  and  I  will  make  the  place  of  my  feet  glorious." 
Of  the  Second  Lesson  it  is  also  true,  that  it  happens, 
rather  than  that.it  is  selected  ;  yet  how  strikingly  ap- 
61 


Christmas  Eve 

propriate  is  the  passage,  an  echo  and  amplification  of  the 
angel's  song  :  "  Alleluia  ;  Salvation  and  glory  and  honor 
and  power  unto  the  Lord  our  GOD.  .  .  .  Let  us  be  glad 
and  rejoice  and  give  honor  to  Him.  ...  I  saw  heaven 
opened  and  behold,  a  white  horse,  and  He  that  sat  upon 
him  was  called  Faithful  and  True  .  .  .  and  His  Name 
is  called  The  Word  of  God,  .  .  .  and  He  hath  on  His 
vesture  and  on  His  thigh  a  Name  written,  KING  OF 
KINGS  AND  LORD  OF  LORDS."  Other  verses  are 
scarcely  less  appropriate. 

The  thirteenth  Selection  of  Psalms  may  appropriately 
be  used  on  this  Eve,  because  it  contains  the  Ssth  Psalm, 
and  others  proper  to  the  time.  Thus,  the  97th  Psalm 
contains  the  expression,  "Worship  Him,  all  ye  gods"  ; 
which  St.  Paul  renders,  "Let  all  the  angels  of  GOD 
worship  Him,"  and  which  he  refers  to  GOD  the 
Father,  who  gives  this  command,  "when  He  bringeth 
in  the  First-Begotten  into  the  world."  It  would  have 
been  difficult  to  make  a  selection  more  entirely  suit- 
able ;  and  although  the  85th  Psalm  is  repeated  on 
Christmas  morning,  it  is  impossible  that  a  foretaste  of 
it  can  diminish  the  joy  with  which  every  devout  wor- 
shipper will  join  in  the  song,  "  Mercy  and  truth  are  met 
together ;  righteousness  and  peace  have  kissed  each 
other." 

It  is  customary,  on  this  Eve,  to  sing  anthems  ;  and  a 
great  variety  of  them  are  in  use.  The  most  appropriate 
seems  to  be  that  from  Handel's  Messiah,  "  There  were 
shepherds  abiding  in  the  fields,  keeping  watch  over 
their  flocks  by  night";  followed  by  the  chorus,  "Glory 
to  GOD  in  the  highest,  and  on  earth  peace,  good  will 
towards  men." 

Few  congregations  are  willing  to  leave  the  Church 
without  the  Carol, — 

62 


Christmas  Eve 

"  Hark  !  the  herald  angels  sing, 
Glory  to  the  new-born  King  ; 
Peace  on  earth,  and  mercy  mild, 
GOD  and  sinners  reconciled." 

The  writer  can  also  testify,  from  frequent  experience 
of  such  kindness  on  the  part  of  musical  parishioners, 
that  in  some  places  the  "Waits"  still  go  round,  late  in 
the  evening,  and  never  cease  till  the  Rector  has  been 
saluted  with  this  and  other  carols  beneath  his  windows. 

With  respect  to  the  festival  itself,  some  are  disposed 
to  regard  the  date  of  the  Nativity  as  chosen  arbitrarily, 
and  to  be  respected  as  the  ecclesiastical,  but  not  the 
natural,  anniversary.  Every  Christian  is  free  to  hold  this 
opinion  ;  but  there  are  many  reasons  for  regarding  it  as 
the  true  date.  In  fact,  it  is  as  well  established  as  many 
other  historical  dates  that  are  accepted  without  hesita- 
tion ;  but  we  need  not  insist  on  what  is  not  clearly 
proved,  especially  in  a  matter  so  entirely  unimportant. 

It  ought  to  suffice  us  that  it  is  an  observance  which 
seems  to  have  been  anticipated  by  the  Law ;  in  which 
the  Feast  of  Tabernacles  answers  to  Christmas,  as  the 
Paschal  does  to  Easter,  and  Pentecost  to  Whitsuntide. 
They  celebrated  the  typical  presence  of  Christ  in  the 
Tabernacle  in  the  Wilderness,  as  we  do  the  great  fact 
that  "the  Word  was  made  flesh  and  dwelt  among  us," 
or,  as  it  is  in  the  Greek,  "  tabertiacled  among  us."  Be- 
sides, this  feast  has  been  kept  from  the  very  beginning 
of  the  Christian  Era,  as  we  learn  from  St.  Chrysostom  : 
and  its  date  was  commonly  supposed  to  be  verified  by 
the  date  of  the  taxing  made  under  Caesar  Augustus,  and 
by  the  records  thereof  kept  at  Rome.  We  know  that 
St.  John  lived  into  the  second  century ;  and  as  he  was 
the  adopted  son  of  the  Blessed  Virgin,  (made  so  by 
Christ  Himself  on  the  Cross,)  we  cannot  suppose  him 
63 


Christmas  Carol 

to  have  been  ignorant  of  the  true  birthday  of  his  Divine 
"Elder  Brother,"  nor  yet  that  he  could  have  failed  to 
make  it  known  to  the  churches  in  which  he  ministered. 
Be  that  as  it  may,  the  festival  has  been  so  long  hallowed, 
and  is  so  full  of  the  Spirit  of  the  Gospel,  that  no  right- 
minded  person  can  fail  to  enjoy  it.  For  the  temporary 
deliverance  by  Queen  Esther,  the  Jewish  Church  ordained 
the  Feast  of  Purim,  (Esther  ix.  19,  26,  27,)  as  for  a  similar 
reason  they  instituted  the  Feast  of  the  Dedication,  which 
our  Saviour  himself  kept.  (John  x.  22.)  Surely,  then, 
our  great  Deliverance  may  be  celebrated.  Long  may 
this  day  be  the  peculiar  joy  of  children,  and  the  season 
of  the  gathering  of  families;  "  of  sending  portions  to 
those  for  whom  nothing  is  prepared";  of  gifts  to  the 
poor,  and  of  universal  good  will  :  even  as  it  is  written  : 
"Go  your  way;  eat  the  fat  and  drink  the  sweet,  .  .  . 
and  send  portions,  and  make  great  mirth  ;  go  forth  unto 
the  mount,  and  fetch  olive-branches,  and  pine  branches, 
and  myrtle-branches,  and  palm-branches,  and  branches 
of  thick  trees  ;  ...  for  this  day  is  holy  unto  our  Lord  ; 
...  for  the  joy  of  the  Lord  is  your  strength." 


Cbristmas  Carol 

CAROL,  carol,  Christians, 

Carol  joyfully  ; 
Carol  for  the  coming 

Of  Christ's  Nativity  ; 
And  pray  a  gladsome  Christmas 

For  all  good  Christian  men  ; 
Carol,  carol,  Christians, 

For  Christmas,  come  again. 

Carol,  Carol. 
64 


Christmas  Carol 

Go  ye  to  the  forest, 

Where  the  myrtles  grow, 
Where  the  pine  and  laurel 

Bend  beneath  the  snow  ; 
Gather  them  for  JESUS  : 

Wreathe  them  for  His  shrine  ; 
Make  His  temple  glorious 

With  the  box  and  pine. 

Carol,  carol. 

Wreathe  your  Christmas  garland, 

Where  to  Christ  we  pray  : 
It  shall  smell  like  Carmel 

On  our  festal  day  : 
Libanus  and  Sharon 

Shall  not  greener  be 
Than  our  holy  chancel 

On  Christ's  Nativity. 

Carol,  carol. 

Carol,  carol,  Christians  : 

Like  the  Magi  now, 
Ye  must  lade  your  caskets 

With  a  grateful  vow  : 
Ye  must  have  a  sweet  incense 

Myrrh,  and  finest  gold, 
At  our  Christmas  Altar 

Humbly  to  unfold. 

Carol,  carol. 

Blow,  blow  up  the  trumpet, 

For  our  solemn  feast, 
Gird  thine  armor,  Christian, 

Wear  thy  surplice,  priest. 
65 


Christmas-Day 

Go  ye  to  the  altar, 

Pray,  with  fervor,  pray, 
For  JESUS'  second  coming, 

And  the  Latter  Day. 

Carol,  carol. 

Give  us  grace,  O  Saviour, 

To  put  off  in  might, 
Deeds  and  dreams  of  darkness, 

For  the  robes  of  light. 
And  to  live  as  lowly, 

As  Thyself  with  men  ; 
So  to  rise  in  glory, 

When  Thou  com'st  again. 

Carol,  carol. 

A.  C.  C. 

¥¥ 


How  beautifully  breaks  the  morning  sun  on  the  snowy 
landscape,  enlivening  the  cold  air  and  dispelling  the 
darkness  !  So  shines  forth  the  Sun  of  Righteousness 
upon  the  winter  of  man's  ruined  estate,  and  gives  light 
to  his  eyes,  and  gladness  to  his  heart.  Well  may  Chris- 
tians salute  each  other  with  congratulations,  and,  by  acts 
of  kindness  and  tenderness  to  the  poor,  proclaim  the 
Universal  Brotherhood  of  mankind  in  JESUS  CHRIST. 

The  proper  Psalms  for  the  morning  illustrate  the  spirit 

of  the  Feast,  in  strains  of  rapture  and  adoration,  endited 

by  the  Spirit,  and  descriptive  of  the  Only  Begotten  Son 

of  the  Father.     His  Gospel  "goes  forth  into  all  lands," 

66 


Christmas-Day 

and  "there  is  nothing  hid  from  the  heat  thereof."  To 
Him,  in  the  45th  Psalm,  the  Father  addresses  the 
salutation,  "Thou  art  fairer  than  the  children  of  men. 
.  .  .  Gird  Thee  with  Thy  sword  upon  Thy  thigh,  O 
Thou  most  mighty.  .  .  .  Good  luck  have  Thou  with 
Thine  honor.  .  .  .  Thy  Seat,  O  GOD,  endureth  for- 
ever." In  this  connection,  too,  the  Church  is  introduced, 
as  the  Bride  of  Christ,  coming  before  Him  in  her  glo- 
rious attire,  and  worshipping  Him  as  her  LORD  GOD. 
St.  Cyprian  regards  this  Psalm  not  less  as  a  special 
prophecy  of  the  Incarnation,  but  refers  it  primarily  to 
the  eternal  generation  of  the  Son,  reading  the  first  verse 
of  it,  "My  heart  has  generated  a  blessed  Word,"  and 
considering  it  the  language  of  the  Father  to  the  Son, 
rather  than  that  of  the  Psalmist  to  the  Messiah. 

The  First  Lesson  is  very  short ;  but  it  is  one  of  the 
sublimest  passages  in  the  prophets.  "The  people  that 
walked  in  darkness  have  seen  a  great  light."  \Yhat 
follows  (say  the  critics)  should  be  read  as  an  interroga- 
tion,— as  if  it  were,  "  Hast  thou  multiplied  the  nation, 
and  not  increased  the  joy?"*  To  which  the  prophet 
responds,  in  view  of  the  union  of  all  nations  in  exulting 
over  a  Redeemer's  birth,  "They  joy  before  Thee  accord- 
ing to  the  joy  in  harvest,  and  as  men  rejoice  when  they 
divide  the  spoil."  He  then  makes  a  bold  lyrical  transi- 
tion to  another  view  of  the  First  Advent,  as  a  "battle 
of  the  warrior"  with  the  powers  of  darkness  ;  and  its 
terrible  results  to  the  Jewish  nation  are  presignified  by 
the  warning,  "this  shall  be  with  burning  and  fuel  of 
fire."  The  conflagration  of  the  Temple  under  Titus 
was  the  terrible  consequence  of  Jewish  unbelief  in  their 
promised  Messiah  ;  and  while  exulting  in  the  prophecy 

*Or  simply  omit  the  word  "not,"  which  should  not  be  so  trans- 
lated. 

67 


Christmas-Day 

of  Gentile  converts,  the  inspired  lyrist  makes  this  apos- 
trophe to  the  sad  reverse  of  Gentile  joy  exhibited  among 
his  own  people.  Then  follows  that  magnificent  burst  of 
adoration  and  of  faith,  "  For  unto  us  a  Child  is  born  ; 
linto  us  a  Son  is  given  ;  and  the  government  shall  be 
upon  His  shoulder ;  and  His  name  shall  be  called 
Wonderful,  Counsellor,  the  Mighty  GOD,  the  Everlast- 
ing Father,  the  Prince  of  Peace." 

It  is  impossible  that  anything  should  be  added  to  this 
to  heighten  its  effect,  except  after  the  Te  Deum,  the 
Lesson  from  the  Gospel  which  narrates  the  fulfilment  of 
the  prophecy,  in  strains  scarcely  less  elevated,  How 
simple,  yet  how  sublime,  the  narrative  of  the  Virgin's 
arrival  at  Bethlehem ;  of  the  pastoral  scenes  in  the 
neighboring  fields ;  of  the  great  light  that  shone  upon 
them,  and  of  the  message  of  the  Angel !  Who  can  look 
upon  a  Christian  congregation,  gathered  together,  here 
in  disfant  America,  on  Christmas-day,  without  feeling 
the  fidelity  of  the  promise,  "  I  bring  you  good  tidings  of 
great  joy,  which  shall  be  to  all  people"  ? 

But  the  Service  mounts  yet  higher ;  for  the  Collect, 
Epistle  and  Gospel,  take  up  the  worship  at  this  point,  and 
carry  it  on  to  the  elevated  stage  of  devotion,  where  the 
Holy  Eucharist  becomes  our  only  sufficient  expression 
of  gratitude  and  praise.  The  noth  Psalm  makes  a 
majestic  Introit:  "  the  dew  of  Thy  birth  is  of  the  womb  of 
the  morning."  From  beginning  to  end  it  is  full  of 
"  Messiah  the  Prince,"  and  of  the  blessings  of  His  cove- 
nant; and  hence  it  is  one  of  the  appointed  Psalms  for 
Evening  Prayer.  The  Collect  not  only  celebrates  our 
Saviour's  birth  "of  a  pure  Virgin,"  but,  recognizing 
the  exceeding  great  "  love  bestowed  on  us,"  that  we  also 
should  be  "called  the  sons  of  GOD,"  it  supplicates  that 
daily  renewal  of  Grace,  by  which  our  sonship  may  be 
68 


Christmas-Day 

preserved,  and  we  may  be  made,  eternally,  "  heirs  of 
GOD,  and  joint-heirs  with  Christ." 

The  Epistle  is  not  only  appropriate  for  its  majestic 
proclamation  of  the  Advent  fo  the  Son  of  GOD,  fulfil- 
ling the  Law  and  the  Prophets,  but  also  for  the  sequel  to 
this  proclamation,  which  defines  His  glory  and  divinity. 
Christ  is  not  an  angel,  but,  by  inheritance,  far  better: 
He  js  "the  Son  of  the  Father, ): — and  where  was  this 
title  ever  given  to  any  angel  ?  Or  when  did  GOD  say  of 
any  created  being,  "let  all  the  angels  of  GOD  worship 
Him  "  ?  Of  the  angels,  GOD  saith  certain  things,  defining 
their  character  and  office;  but  the  Son,  He  addresses  as 
GOD,  the  co-partner  of  His  own  throne  and  sceptre. 
Yes,  continues  the  Apostle,  to  the  same  JESUS  is  ad- 
dressed the  language  which  defines  Him  as  alike  the 
Creator  and  the  Judge  of  the  World:  "Thou,  Lord,  in 
the  beginning  hast  laid  the  foundation  of  the  earth,  and 
the  heavens  are  the  works  of  Thine  hands."  Again, 
"  As  a  vesture,  Thou  shall  fold  them  up,  and  they  shall 
be  changed  ;  but  Thou  art  the  same,  and  Thy  years  shall 
not  fail."  Such,  then,  is  the  little  Babe  whom  we  have 
seen  "wrapped  in  swaddling  clothes  and  lying  in  a 
manger."  His  name  is  Lord  and  GOD;  the  stars  of 
Heaven  are  the  work  of  His  fingers;  and  He  shall  dispose 
of  them  at  last.  Now  follows  the  Gospel,  and  the  jubilant 
shout,  "Glory  be  to  Thee,  O  Lord,"  may  well  precede 
it.  "In  the  beginning  was  the  Word,  and  the  Word 
was  with  GOD,  and  the  WORD  WAS  GOD."  Thus  the 
Evangelist  declares  His  generation  before  the  world 
was,  His  creative  power,  and  His  Godhead.  How 
is  it  that  the  Eternal  GOD  is  born  of  a  woman?  The 
great  mystery  of  the  Incarnation  is  finally  asserted 
in  these  divine  words  :  "  The  Word  was  made  flesh,  and 
dwelt  among  us  ;  and  we  beheld  His  Glory  ;  the  Glory 
69 


Christmas-Day 


as  of  the  Only  Begotten  of  the  Father,  full  of  Grace  and 
Truth."  Here  follows  the  Nicene  Creed,  and  there  is  no 
moment  in  the  worship  of  the  entire  year,  where  its  lofty 
strains  of  confession  and  worship  come  in  with  equal 
effect.  The  Gospel  which  immediately  precedes  it,  seems 
to  prolong  itself  in  this  Creed,  as  in  a  sublime  hymn,  in 
which  the  Church  responsively  salutes  Christ,  as  being 
what  the  Gospel  proclaims  Him,  and  lays  her  tribute  at 
His  feet. 

It  is  important  to  observe  the  Preface,  (which  intro- 
duces the  Trisagion, )  as  of  like  significance  with  the 
Creed,  and  as  blending  all  Angels  with  the  Church 
Catholic,  in  the  ascription  of  this  festal  homage  to  the 
Blessed  Trinity,  in  view  of  the  great  humility  of  GOD  the 
Son.  How  much  there  is  in  the  Christmas  Communion, 
viewed  as  setting  forth  the  great  end  for  which  "the 
Word  was  made  flesh"!  It  was  that  His  flesh  might 
be  broken  and  His  blood  shed  for  us.  "A  body  was 
prepared,"  in  order  that  He  might  "  bear  our  sins  in  His 
own  body  on  the  tree."  So,  then,  we  commemorate  His 
death,  with  His  birth,  in  the  sacrifice  of  thanksgiving. 
From  this  holy  feast,  who  can  turn  away  without  sharing 
the  emotions  of  the  shepherds  of  Bethlehem,  who  "re- 
turned praising  and  blessing  GOD  for  all  the  things  that 
they  had  seen  and  heard"  ? 

The  Alternative  Collect,  Epistle  and  Gospel  were 
added  at  the  last  revision,  because  in  so  many  Churches 
there  are  several  celebrations  of  the  Holy  Communion 
on  Christmas-day, — the  first  one  usually  at  midnight. 

At  the  Evening  Prayer,  which  closes  this  blessed  day, 
the  Psalms  are  again  admirably  selected.  In  the  8gth, 
the  Covenant  of  GOD  with  David,  and  with  the  greater 
Son  of  David,  is  the  burden  of  the  Psalmist's  "song  of 
mercy  and  judgment."  Of  the  noth,  what  has  been 
70 


The  First  Sunday  after  Christmas 

said  in  speaking  of  it  as  the  Introit,  may  suffice  ;  only  let 
it  be  noted  that  in  the  last  verse,  Christ  is  exhibited  in 
His  power  and  His  resurrection,  as  a  mighty  victor  who 
lifts  up  his  head  indeed  at  the  end  of  the  fight,  but  not 
without  stooping,  in  the  heat  of  the  battle,  to  "drink  of 
the  brook  in  the  way' ' ;  or,  in  other  words,  to  feel  the 
suffering,  and  to  share  the  nourishment,  of  the  poorest 
of  human  beings.  In  the  I32d  Psalm,  "  Ephrata,"  it 
must  be  remembered,  is  Bethlehem;  and  "Anointed" 
is  the  Messiah,  or  Christ.  Viewing  Him  as  the  Son  of 
David,  born  in  Bethlehem,  the  City  of  David,  it  will  be 
seen  that  the  whole  Psalm  is  appropriate  to  the  day,  and 
speaks  of  the  blessings  promised  to  the  Church,  in  the 
oath  which  was  confirmed  to  the  Royal  Prophet,  "  Of  the 
fruit  of  thy  body,  shall  I  set  upon  thy  seat." 

The  feast  of  Christmas  reigns  over  the  whole  time, 
till  Twelfth-Night,  or  the  Epiphany.  Let  the  Day  itself, 
then,  be  sacred  to  the  house  of  GOD,  and  to  the  joys  of 
Home;  and  let  such  restrained  festivity  as  is  innocent  in 
itself  be  reserved  for  other  days  of  this  holy  tide. 


Hbe  jffrst  Suntms  after  Gbrfstmas 

THIS  Sunday,  falling  within  the  Octave  of  Christmas, 
repeats  its  Collect,  and  is  a  sort  of  lower  Christmas.  Its 
Epistle  shows  us  how  we  are  made  sons  of  GOD  by 
adoption  and  grace,  through  the  Incarnation  of  GOD'S 
Only  Begotten,  and  what  an  heirship  we  have  with  Him  ; 
while  the  Gospel  repeats  the  story  of  this  great  mystery, 
and  shows  that  it  was  intimated  to  the  Hebrews  in  the 
name  Immanuel.  It  may  be  worthy  of  remark  that 


The  First  Sunday  after  Christmas 

there  is  nothing  in  this  Gospel  to  persuade  us  that  the 
Mother  of  our  Lord  ever  ceased  to  be  the  Virgin,  (as  the 
wife  of  Joseph, )  if  due  comparison  of  the  text  be  made 
with  other  Scriptures.  As  the  last  Sunday  of  the  civil 
year,  this  day  has  a  special  solemnity,  and  is  furnished 
with  Lessons  not  unsuitable  to  the  use  very  often  made 
of  it  by  zealous  pastors,  in  reviewing  a  year  of  mercies. 
In  the  morning  occurs  the  thrilling  passage  from  Isaiah  : 
"the  wilderness  and  the  solitary  place  shall  be  glad  for 
them,  and  the  desert  shall  rejoice  and  blossom  as  the 
rose."  This  for  Christmas ;  but  for  the  close  of  the 
year,  the  Lesson  ends  with  a  holy  anticipation  of  that 
eternal  country,  where  "the  redeemed  shall  walk"  in 
the  joy  of  the  Lord  ;  free  forever  from  the  calamities 
and  trials  and  temptations  incident  to  Time :  when 
"songs  and  everlasting  joy  shall  be  upon  their  heads, 
and  sorrow  and  sighing  shall  flee  away."  So,  in  the 
Second  Lesson,  the  Nunc  Diinittis  of  the  aged  Simeon 
blends  sweetly  with  this  prospect  of  immortality  :  "  Now, 
Lord,  lettest  Thou  Thy  servant  depart  in  peace,  for 
mine  eyes  have  seen  Thy  salvation."  And  it  is  a  sug- 
gestive thought,  that  as  it  was  revealed  to  him  that  "he 
should  not  see  death  before  he  had  seen  the  Lord's 
Christ,"  so  we  are  permitted  to  pray  that  the  years  of 
our  mortal  life  may  not  end  before  we,  by  faith,  have 
not  only  seen  Him,  but  acquainted  ourselves  with  Him, 
as  our  Strength  and  our  Redeemer.  The  Evangelist's 
narrative  of  our  Saviour's  infancy  and  youth  is  so  full 
of  beauty  and  of  instruction,  that  it  would  be  too  great 
a  task  to  attempt  any  further  remarks  on  such  a  Lesson. 
In  the  Evening  Lessons  it  is  difficult  to  say  whether 
the  Christmas  or  the  Old  Year  thoughts  are  uppermost. 
Those  special  to  the  feast  will  suggest  themselves,  such 
as,  "He  shall  feed  his  flock  like  a  shepherd";  but  it 
72 


The  Circumcision 

may  be  well  to  note  those  appropriate  to  the  last  of  the 
fifty-two  Sundays  which  every  soul  has  added  to  his 
account  with  GOD.  "All  flesh  is  grass,  and  all  the 
goodliness  thereof  is  as  the  flower  of  the  field."  How 
impressively  comes  this  warning,  as  the  servant  of  GOD 
solemnly  reads  this  burial-service  of  a  year,  which  has 
seen  the  end  of  so  many  who  were  flourishing  like 
flowers  when  it  began  !  Then,  the  whole  course  of  the 
stars,  and  the  circuit  of  the  earth  through  her  twelve 
signs,  seem  to  pass  in  review,  as  he  reads,  "lift  up  your 
eyes  on  high,  and  behold  who  hath  created  these,  that 
bringeth  out  their  host  by  numbers,  —  not  one  faileth." 
Nor  let  advancing  years  appall  or  shake  the  persever- 
ing believer;  for  "they  that  wait  upon  the  Lord  shall 
renew  their  strength  ;  they  shall  run  and  not  be  weary  ; 
and  they  shall  walk  and  not  faint.'*  The  Second  Lesson 
gives  wonderful  instruction  concerning  the  true  Deity 
and  glorious  Incarnation  of  the  Son  of  GOD,  and  asks 
as  a  solemn  question  for  the  closing  year  :  "  How  shall 
we  escape  if  we  neglect  so  great  salvation?" 


Ube  Circumcision 

THE  Law  was  given  by  Moses,  but  Grace  and  Truth 
came  by  JESUS  CHRIST.  The  year  begins  with  the  day 
on  which  the  Holy  Child,  made  of  a  woman,  submits  to 
the  legal  rite  which  makes  him  a  debtor  to  the  Law,  and 
designates  him  as  "made  under  the  Law,  to  redeem 
them  that  were  under  the  Law,  that  we  might  receive 
the  adoption  of  sons."  To-day  His  saving  work  began 
in  blood,  and,  being  circumcised,  He  undertook  to  fulfil 
73 


The  Circumcision 

the  Law  ;  which  He  alone  perfectly  fulfilled,  and  so 
showed  the  Law  to  be  "  holy  and  just  and  good."  This 
day  He  received  also  His  saving  Name  of  JESUS,  the 
Name  at  which  every  knee  shall  bow  ;  and,  therefore,  in 
the  Name  of  JESUS,  our  Saviour  and  Redeemer,  we 
begin  the  new  year  ;  praying  Him  for  that  circumcision 
of  the  spirit  which  will  enable  us  to  live  and  die  unto  the 
Lord — according  to  His  will. 

In  the  proper  Psalms  for  the  day  the  thoughtful  Chris- 
tian will  discern  a  tone  of  holy  fear,  very  appropriate  to 
the  beginning  of  a  year  ;  and  such  expressions  of  trust  in 
GOD,  and  of  prayer  for  His  protection,  as  well  become 
the  heart  and  lips  of  a  pilgrim  on  earth,  setting  forth 
anew  towards  the  city  that  hath  foundations. 

Also  in  various  verses  there  is  reference  to  the  Messiah 
and  His  appointed  work  :  "  Lo,  I  come,  to  do  Thy  will, 
O  GOD." 

The  Morning  Lessons  explain  each  other,  and  teach  us 
how  to  read  and  compare  the  Scriptures  of  the  Old  and 
New  Testaments.  The  First  Evening  Lesson  sets  forth 
the  spiritual  nature  of  the  Law  as  requiring  the  circum- 
cision of  the  heart,  and  not  its  mere  ritual  symbol.  The 
Second  Lesson  teaches  us  that  Holy  Baptism  is  the  true 
circumcision,  and  also  unfolds  its  superiority,  as  a  sacra- 
ment, to  the  ordinance  that  was  its  shadow. 

In  the  Communion  Service,  the  Epistle  explains  how 
all  the  faithful  become  the  sons  of  Abraham,  though  they 
have  not  the  outward  circumcision  of  the  flesh  ;  and  the 
Holy  Gospel  continues  the  Christmas  story  till  the  Oc- 
tave of  the  Nativity,  when  the  son  of  Mary  received  the 
name  of  JESUS,  according  "to  the  prophecies  which  went 
before  on  Him." 

If  we  would  walk  with  GOD  this  year,  let  us  commence 
it  with  the  holy  resolutions  which  this  feast  is  meant  to 
74 


Second  Sunday  After  Christmas 

inspire, — a  mortification  of  our  worldly  lusts,  and  a  pious 
spirit  of  "  running  with  patience  the  race  that  is  set  before 
us,  looking  unto  JESUS,  the  Author  and  Finisher  of  our 
Faith." 

¥¥ 

Seconfc  Sun&ai?  after  Gbristmas 

WHEN  there  is  a  Second  Sunday  after  Christmas,  it 
falls  so  soon  after  the  Circumcision  that  it  is  considered 
a  part  of  that  feast,  and  its  Altar  Sen-ice  is  repeated. 
But  Special  Lessons  are  appointed,  nevertheless,  and 
thus  an  opportunity  is  given  for  bringing  out  the  double 
idea  of  the  Circumcision.  Christ's  obedience  to  the 
Law  for  man,  and  His  "coming  by  blood,"  as  well 
as  af terward  by  ' '  water, ' '  is  the  first  thought.  The 
second  thought  is  that  the  saving  Name  of  JESUS,  "as 
the  Name  which  is  above  every  name,  and  to  which  every 
knee  shall  bow."  This  Name,  specially  prefigured  in 
that  of  Joshua,  and  prenamed  by  the  angel  Gabriel  to 
the  Blessed  Virgin,  is  the  Name  assumed  by  the  Eternal 
Word  of  GOD,  on  taking  our  nature:  it  means  a  Saviour; 
and  it  designates  the  way  of  salvation,  through  the  veil 
of  His  flesh. 

Now,  "the  king's  name  is  a  tower  of  strength,"  and 
the  First  Lesson  may  be  regarded  as  setting  forth  the 
might  and  power  which  GOD'S  people  possess  in  the 
name  of  Him  who  is  their  "strength  and  their  Re- 
deemer." The  Incarnate  GOD  ;  this  is  the  thing  signified 
by  the  name  of  a  man  given  to  the  Son  of  GOD  ;  and 
this  is  that  truth  in  which  the  Gospel  finds  free  course, 
and  glorifies  itself  among  men.  We  therefore  bow  at 
the  Name  of  JESUS  because,  though  it  is  the  name  of  a 
man,  we  would  confess  its  dignity,  when  it  is  made  the 
75 


The  Epiphany 


Name  of  the  Divine  Person  who  condescended  to  bear  it. 
In  the  Second  Lesson  the  new  circumcision  is  brought 
into  view,  in  the  baptism  of  JESUS.  He  comes  by  water 
as  well  as  by  blood. 

In  the  Evening,  we  have  the  prophecy  which  is  applied 
to  our  Lord  expressly  by  the  Evangelist,  St.  Matthew, 
and  the  whole  of  which  is  a  picture  of  JESUS  as  a  Saviour. 
St.  Paul  quotes  the  closing  words  of  it,  as  applied  to 
Christ  :  "  He  will  magnify  the  Law,  and  make  it  honor- 
able." In  the  Second  Lesson,  we  read  St.  Paul's  strong 
expression  of  that  which  has  been  and  which  was  ever 
to  be  the  pith  and  marrow  of  his  preaching,  "  JESUS 
CHRIST  and  Him  crucified,"  "speaking  the  wisdom  of 
GOD  in  a  mystery,  even  the  hidden  wisdom  which  GOD 
ordained  before  the  world  .  .  .  revealed  unto  us  by  His 
Spirit"  and  through  the  glorious  Incarnation  of  the  Son 
of  GOD. 


Ube  Epfpbanp 

THIS  Festival,  called  also  Twelfth-Day,  is  one  of 
peculiar  interest  to  those  who  realize  the  great  power  of 
GOD,  by  which  we  Gentiles  have  received  the  Gospel. 
On  this  day  came  the  first-fruits  of  the  Gentiles,  to  pay 
homage  to  the  new-born  King  of  Nations  ;  thus  ren- 
dering an  early  representative  acknowledgment  of  His 
lawful  right  in  behalf  of  all  the  Gentile  world.  As  for 
us,  who  dwell  in  these  "uttermost  parts  of  the  earth," 
which  were  peculiarly  given  to  the  Only  Begotten  Son 
for  His  inheritance,  there  seems  a  great  propriety  that  we 
should  keep  the  feast  with  a  willing  and  a  holy  worship  ; 
presenting  ourselves  before  GOD,  on  its  recurrence,  as 
76 


The  Epiphany 

living  witnesses,  that  those  "  who  sat  in  darkness  have 
seen  a  great  light." 

The  day  is  frequently  called  "The  Feast  of  Lights." 
In  the  Daily  Morning  and  Evening  Prayer,  we  observe 
a  very  delicate  and  beautiful  judgment  in  the  appoint- 
ment of  Special  Psalms  and  Lessons.  As  the  word 
Epiphany  implies  a  glorious  Shining,  or  Manifestation, 
there  can  be  no  need  of  pointing  out  the  propriety  of  the 
First  Morning  Lesson,  which  begins  with  a  blaze  of 
glory  ;  the  whole  of  which  is  so  cheering  a  prediction  of 
the  ingathering  of  the  nations  ;  and  in  which  the  visit  of 
the  wise  men  is  particularly  prophesied,  in  the  passage, 
"they  shall  bring  gold  and  incense."  The  Second  Les- 
son contains  that  solemn  warning  by  which  the  great 
Doctor  of  the  Gentiles  calls  on  his  converts  to  be 
humble,  and  not  to  copy  the  Jew,  in  despising  others,  as 
being  now  a  chosen  people  ;  informing  them  that  if  GOD 
had  dealt  so  severely  with  His  former  people  as  to  cut 
them  off  for  their  barrenness,  it  was  evident  that  the 
Gentiles,  who  were  but  grafted  into  the  good  old  olive- 
tree,  would  not  be  more  tenderly  treated  if  they  also 
should  prove  cumberers  of  the  ground.  The  two  Les- 
sons taken  together  will  have  a  most  happy  effect  upon 
the  heart  of  the  truly  devout  believer.  The  one  calls 
him  to  give  GOD  glory,  for  the  unspeakable  blessings  of 
the  Gospel ;  and  the  other  to  fear  before  Him,  lest  the 
richness  of  the  gift  should,  by  neglect,  bring  in  the  end  a 
greater  condemnation.  The  latter  suggests  some  serious 
ideas  with  respect  to  the  future  prospects  of  the  Jews, 
and  of  the  fulfilling  of  "the  times  of  the  Gentiles";  as 
well  as,  in  the  concluding  verses,  an  humbling  view  of 
our  ability  to  foresee  how  or  in  what  degree  the  mercies 
of  Christ,  through  the  Gospel,  are  to  abound  to  all 
mankind. 

77 


The  Epiphany 

When  we  reflect,  however,  that  the  Apostle  is  address- 
ing the  Church  of  Rome  in  her  virgin  purity,  it  does 
certainly  seem  as  if  he  were  intimating  her  awful  apos- 
tasy and  rejection,  when  he  says  so  solemnly,  "  Because 
of  unbelief  they  were  broken  off,  and  thou  standest  by 
faith:  be  not  high-minded,  but  fear ;  for  if  GOD  spared 
not  the  natural  branches,  take  heed  lest  He  also  spare 
not  thee.  Behold,  therefore,  the  goodness  and  severity 
of  GOD,  toward  thee  goodness  if  thou  continue  in  His 
goodness,  othet~ivise  thou  also  shalt  be  cut  off."  Here, 
certainly,  is  no  intimation  even  of  indefectibility  in  the 
See  of  Rome  ;  and  we  are,  possibly,  beholding  the  days 
in  which  this  awful  excision  is  near.  Let  us  also  fear 
and  not  triumph  in  so  great  a  downfall  ! 

The  Evening  Psalms  and  Lessons,  in  like  manner,  will 
impress  the  thoughtful  with  a  pleasing  sense  of  pro- 
priety. They  are  all  in  the  same  vein  of  prophetic 
rapture,  which  characterizes  all  the  promises  of  the 
Gospel-Day,  which  were  made  to  the  Ancient  Church  by 
the  burning  lips  of  Isaiah  and  the  Psalmists.  The  Second 
Lesson  is  the  history  of  one  of  the  Epiphanies ;  for  the 
ancient  name  of  this  feast  is  in  the  plural,  and  includes 
the  commemoration  (besides  that  of  the  visit  of  the 
Magi)  of  the  first  miracle,  and  of  the  baptism  of  our 
Lord,  in  which  he  was  first  manifested  to  Israel.  In- 
deed, this  baptism  is  a  primary  Epiphany,  in  view,  es- 
pecially, of  that  anointing  of  the  Holy  Ghost  which 
manifested  Him  as  the  Messiah,  that  is,  the  anointed 
Prophet,  Priest,  and  King,  who  had  been  promised  from 
the  beginning  of  the  world. 

In  the  Altar  Service,  the  Epistle  is  appropriately  taken 

from  St.  Paul,  to  show  the  might  and  grace  of  GOD,  in 

making  that  Apostle  a  "chosen  vessel  of  His  name  to  the 

Gentiles  ";  and  the  Gospel  is  the  pictured  narrative  of  the 

78 


The  First  Sunday  after  the  Epiphany 

wise  men's  visit,  as  given  by  St.  Matthew.  The  proper 
Psalms  appointed  for  this  feast  include,  of  course,  the  y2d, 
enabling  us  to  repeat  the  prophecy,  "  the  kings  of  Arabia 
and  Saba  shall  bring  gifts";  and  to  rehearse  many  prom- 
ises of  GOD'S  goodness  to  the  Gentiles  even  to  the  end  of 
the  earth. 

It  is  scarcely  necessary  to  say  that,  in  ancient  tradition, 
those  wise  men  were  kings.  (Psalm  Ixxii.  10,  u.)  Bishop 
Taylor  calls  them  "the  Levantine  Princes,"  and  adopts 
the  beautiful  comment  of  St.  Hilary,  that  their  gifts  were 
symbolical,  —  the  gold,  of  tribute  to  a  king,  the  incense, 
of  adoration  to  GOD,  the  myrrh,  of  recognition  as  a 
mortal,  and  a  man  of  sorrows.  With  Twelfth-Night  the 
Christmas  holidays  conclude. 

At  the  altar  of  the  Chapel  Royal  of  St.  James',  the 
reigning  Sovereign  of  England  still  pays  a  Twelfth-Day 
oblation  at  the  Offertory,  in  gold,  frankincense,  and 
myrrh.  Let  us  pray,  for  the  sake  of  that  august  and 
venerable  Church  of  our  fathers  ,  which  worldly  politicians 
would  fain  oppress  and  despoil,  that  GOD  would  make 
such  homage  more  than  a  thing  of  form,  and  that  all 
kings  and  potentates  may  become  in  very  deed  nursing 
fathers  and  mothers  to  the  Church,  and  defenders  of  the 
Faith. 


fffrst  SuitoaB  after  tbe  Epipbanp 

THE  Sundays  after  the  Epiphany  bear  us  gently  along 
in  the  growing  light  of  the  Sun  of  Righteousness,  now 
manifested  to  the  world. 

In  the  Morning  Prayer,  this  day,  we  note  the  First 
Lesson  as  selected  with  primary  reference  to  its  awful 
79 


The  First  Sunday  after  the  Epiphany 

rebuke  of  Idolatry,  from  which  the  heathen  were  called 
by  the  Star  of  Bethlehem,  to  the  worship  and  service 
of  the  living  GOD.  Besides  this,  the  beautiful  anthem, 
"Sing,  O  ye  heavens;  for  the  Lord  hath  done  it,"  suffi- 
ciently marks  it  as  proper  to  this  holy  season  of  spiritual 
refreshing.  The  Second  Lesson  takes  up  the  story  of  the 
wise  men's  visit,  and  subjoins  the  narrative  of  its  imme- 
diate consequences,  the  flight  into  Egypt,  and  the  mar- 
tyrdom of  the  Innocents. 

In  the  Evening  Prayer,  the  First  Lesson  contains  that 
appropriate  call  to  the  nations:  "A  just  GOD  and  a 
Saviour,  there  is  none  beside  Me:  look  unto  Me,  and  be 
ye  saved,  all  the  ends  of  the  earth."  But  the  immediate 
reason  for  its  selection  is  the  prediction  which  the  Fathers 
discovered  in  it,  as  compared  with  the  loth  verse  of  the 
72d  Psalm  :  "The  Sabeans,  men  of  stature,  shall  come 
over  unto  thee,  and  they  shall  be  thine  ;  .  .  .  they  shall 
fall  down  unto  thee,  saying,  Surely  GOD  is  in  thee  ;  .  .  . 
verily  thou  art  a  GOD  that  hidest  thyself,  O  GOD  of  Israel ', 
the  Saviour."  In  the  gifts  which  the  wise  men  brought, 
if  not  in  the  words  which  they  uttered  at  the  time,  they 
fulfilled  this  prophecy,  confessing  JESUS  as,  to  their  faith, 
"Goo  manifest  in  the  flesh,"  though  hidden  from  the 
world.  The  Second  Lesson  contains  St.  Paul's  outpour- 
ing of  his  heart  for  the  enlightenment  and  salvation  of 
his  own  nation  and  through  them  of  the  whole  Gentile 
world,  a  notable  chapter  full  of  the  missionary  thought, 
which  is  the  keynote  to  the  understanding  of  the  services 
at  Epiphany  tide. 

The  old  Introit,  appointed  by  the  Anglican  Reformers, 
was  the  Usquequo,  Doniine,  or  i3th  Psalm,  appropriate 
to  be  sung  as  the  Priest  goes  to  the  Altar  to  begin  the 
Communion  Service.  To  see  its  application  we  must 
suppose  it  the  song  of  the  wise  men,  recounting  their 
80 


The  First  Sunday  after  the  Epiphany 

long  and  patient  expectation  of  the  Epiphany,  and  their 
exceeding  great  joy  at  the  appearance  of  the  star. 

The  Collect  is  from  the  old  Sacramentary  of  Gregory 
the  Great,  but  is  found  in  even  older  Liturgies,  and  has 
no  doubt  been  used  on  this  Sunday  for  at  least  sixteen 
hundred  years,  by  the  churches  of  the  saints.  When 
St.  Paul  beheld  the  Epiphany  of  Christ  on  his  way  to 
Damascus,  he  at  once  recognized  it  as  a  call  to  a  work 
and  warfare  for  the  glory  of  His  Name,  and  he  cried, 
"Lord,  what  wilt  Thou  have  me  to  do?"  In  like 
manner  the  Church  recognizes  the  manifestation  of  JESUS, 
as  laying  us  under  the  deepest  obligation  to  devote  our- 
selves to  His  service;  and  so  puts  into  our  mouths  a 
prayer  for  wisdom  "to  perceive  and  know  what  things 
we  ought  to  do;  and  for  grace  and  power  faithfully  to 
fulfil  the  same."  Let  this  Service,  therefore,  be  regarded 
as  one  peculiarly  calling  on  us  to  show  our  gratitude  for 
the  blessings  of  the  Gospel,  by  a  healthful  missionary 
zeal.  If  we  value  the  grace  of  GOD,  we  must  extend  it 
to  those  heathen  who  are  as  yet  unclaimed  to  be  the 
Lord's  inheritance.  And  let  us  particularly  remember 
in  our  prayers  at  this  Holy  Season  all  true  missionaries 
of  the  cross,  wherever  throughout  the  world  they  are 
bearing  the  sign  of  the  world's  redemption  ! 

The  Epistle  is  from  the  great  Doctor  of  the  Gentiles 
himself,  teaching  us,  in  answer  to  our  prayers,  the  things 
which  ice  ought  to  do.  The  Holy  Gospel  displays  the 
Holy  Child  in  one  of  the  earliest  Epiphanies  of  that 
gracious  power  by  which  He  "spake  as  never  man 
spake."  It  tells  us  also  that  He  "  increased  in  wisdom 
and  stature,  and  in  favor  with  GOD  and  man";  or,  in 
other  words,  that  as  the  natural  sun  grows  brighter 
and  brighter  in  our  sight  from  the  dawning  to  the  noon- 
day, though  in  itself  the  same  all  the  while,  so  the  Sun 
6  81 


Second  Sunday  after  the  Epiphany 

of  Righteousness  was  manifested  more  and  more,  in  the 
flesh,  till  "  we  beheld  His  glory,  the  glory  as  of  the  Only 
Begotten  of  the  Father,  full  of  grace  and  truth." 


Seconb  SunCrnp  after  tbe  jEpipbans 

THE  attentive  worshipper  will  now  be  quite  prepared 
to  detect  for  himself  the  special  texts  of  the  Epiphany 
Season,  as  they  occur  in  the  Lessons.  To  indicate  only 
one  or  two;  we  have  in  the  First  Lesson  the  reference  to 
a  "Light  of  the  people,"  and  the  promise,  "the  Isles 
shall  wait  upon  Me,  and  on  Mine  arm  shall  they  trust." 
In  the  Second  Lesson,  the  Holy  Baptist  repeats  the  story 
of  the  Redeemer's  Baptismal  Epiphany,  and  again  mani- 
fests Him  to  Israel  as  "the  Lamb  of  GOD,  that  taketh 
away  the  sins  of  the  world."  At  Evening  Prayer  we 
have  the  passage,  "  How  beautiful  upon  the  mountains 
are  the  feet  of  him  that  bringeth  good  tidings,  that 
publisheth  peace  !"  The  whole  chapter  is  a  sort  of 
Missionary  Anthem,  and  every  heart  must  feel  its  appro- 
priateness. The  early  Christians  regarded  prophetic 
references  to  the  "Arm  of  the  Lord,"  or  the  "Right 
Hand  of  the  Lord,"  as  designating  the  Son  of  GOD, 
while  the  "Finger  of  GOD"  was  often  regarded  as  the 
Holy  Ghost  proceeding  from  the  Father  and  the  Son. 
A  beautiful  Epiphany  text  is  seen,  therefore,  in  the  pas- 
sage, "  The  Lord  hath  made  bare  His  Holy  Arm  in  the 
eyes  of  all  the  nations,  and  all  the  ends  of  the  earth 
shall  see  the  salvation  of  our  GOD."  The  Second 
Lesson  exhibits  the  glorious  instruments  of  evangelizing 
the  heathen,  which  the  Lord  raised  up  in  Paul,  Apollos, 
and  Cephas;  yet  forbids  us  to  give  the  glory  to  these 
82 


Third  Sunday  after  the  Epiphany 

mere  vessels  of  His  election,  and  calls  the  whole  Church 
to  preserve  the  one  hope  of  their  calling,  in  the  unity  of 
the  Spirit.  The  Epistle  speaks  ol  Faith  and  Hope,  but 
enlarges  on  Charity  as  the  essential  spirit  of  the  Gospel, 
and  gives  the  precept,  "let  Love  be  without  dissimula- 
tion." The  Gospel  is  the  manifestation  of  Christ  by 
His  first  Miracle,  one  of  the  three  principal  Epiphanies. 
It  connects  with  the  Second  Morning  Lesson,  being  a 
continuation  of  it.  The  Collect  will  be  seen  to  be  ap- 
propriate, as  the  prayer  of  Gentiles  calling  themselves 
the  people  of  GOD,  and  asking  for  that  peace  which  His 
ministers  publish,  and  the  Covenant  of  which  they  also 
establish  as  the  Ministry  of  Reconciliation. 

Ml 

Ubirfc  Sunbag  after  tbe  Epipbang 

THE  prominent  thing  in  the  Sen-ice  to-day  is  the 
Holy  Gospel  containing  the  narrative  of  our  Lord's 
mercy  to  a  Gentile,  the  Roman  centurion.  His  com- 
mendation of  Gentile  faith,  in  the  words,  "I  have  not 
found  so  great  faith,  no,  not  in  Israel,"  must  also  be 
noted.  To  this  he  subjoins  a  promise  of  the  ingathering 
of  Gentiles  from  East  and  West,  and  North  and  South, 
with  the  awful  threat  to  reject  Israel,  "but  the  children 
of  the  kingdom  shall  be  cast  out  into  outer  darkness." 
The  Epistle  is  a  specimen  of  that  heavenly  morality 
which  the  Gospel  preached  to  the  Romans  and  other 
Gentiles,  who  worshipped  Brute  Force,  and  War,  and 
Fraud,  and  Revenge,  and  Hatred,  teaching  them  to 
throw  down  these  idols,  and  to  enthrone  Love,  Joy,  and 
Peace  in  their  stead.  The  Collect  teaches  us  to  look  to 
"the  right  hand  of  the  Lord"  for  that  defence  which 
83 


Fourth  Sunday  after  the  Epiphany 

the  heathen  expect  from  their  own  hands,  their  bows 
and  spears,  and  from  their  false  gods. 

The  First  Lessons,  at  both  services,  are  prophecies  of 
the  conversion  of  the  Gentiles,  so  full  that  it  is  almost 
impossible  to  select  special  passages.  In  the  Morning, 
the  text  which  may  most  strike  us  will  be,  perhaps,  that 
command  to  ancient  Israel  to  make  room  for  the  ad- 
mission of  other  nations:  "Enlarge  the  place  of  thy 
tent,  spare  not  ;  lengthen  thy  cords  and  strengthen  thy 
stakes."  But  then  we  must  not  overlook  the  repeated 
reference  to  the  Lord,  as  the  Redeemer,  showing  the 
Divinity  and  Atonement  of  Christ  ;  and  the  highly  poeti- 
cal conclusion  of  the  "Lesson  is  to  be  understood  as  a 
prophetic  version  of  the  promise  that  the  Gates  of  Hell 
shall  never  prevail  against  the  Church  of  Christ. 

The  Second  Lessdns  are  also  full  of  appropriate  texts. 
In  the  Morning  the  prophecy  of  Christ,  as  a  Great 
Light  to  the  people  that  sat  in  darkness,  is  quoted,  and 
applied  to  its  first  fulfilment  in  Syria,  "beyond  Jordan 
in  Galilee  of  the  Gentiles."  In  the  Evening  Prayer  St. 
Paul  narrates  the  sufferings  of  the  early  Missionaries  of 
Christ,  and  their  support  and  comforts  in  their  work. 
He  also  shows  that  where  Christ  is  preached  it  is  the 
fault  of  those  who  hear  it,  if  the  Gospel  is  not  manifested 
to  them  :  'tis  only  hid  because  they  worship  Mammon. 


jfourtb  Sun&aE  after  tbe  Epfpbang. 

THE  Morning  Lesson,  from  Isaiah,  declares  the  pur- 

pose of  the  Lord  in  bringing  in  the  sons  of  the  stranger 

to  share  the  blessing  of  the  Covenant.     The   Gospel 

Lesson  exhibits  Christ  beginning  His  ministry  by  read- 

84 


Fourth  Sunday  after  the  Epiphany 

ing  in  the  synagogue  a  lesson  from  Isaiah,  and  expound- 
ing it  by  a  sermon  in  which  He  announces  Himself  as 
the  "Holy  One"  thus  spoken  of  in  prophecy,  and  as 
being  come,  in  person,  to  preach  the  Gospel  to  the  poor. 
Observe  this  new  Epiphany.  The  "anointing  of  the 
Spirit,"  of  which  the  prophet  speaks,  was  that  descent 
of  the  Holy  Ghost  upon  Christ  at  His  baptism,  to  which 
He  refers  so  often  as  His  mission.  Therefore,  preach- 
ing His  first  sermon,  He  says,  "This  day  is  this  Scripture 
fulfilled  in  your  ears." 

In  the  Evening  Lesson  from  the  prophet,  there  is  the 
sad  picture  of.  the  iniquities  and  waywardness  of  the 
people  which  have  separated  them  from  their  GOD, — 
but  at  the  close,  the  glorious  promise:  "the  Redeemer 
shall  come  to  Zion,  and  to  them  that  turn  from  trans- 
gression." The  great  and  critical  periods  of  the  Church, 
when  iniquity  has  so  abounded  as  to  threaten  her  extinc- 
tion, have  ever  been  the  occasion  for  signal  deliverances  ; 
and  thus  the  promise  has  been  fulfilled:  "When  the 
enemy  shall  come  in  like  a  flood,  the  Spirit  of  the  Lord 
shall  lift  up  a  standard  against  him."  In  the  Second 
Lesson  we  have  St.  Paul's  statement  of  the  blessedness 
of  dying  in  the  Lord,  and  he  proceeds  to  show  how  the 
Gospel  of  Christ,  and  that  only,  is  capable  of  producing 
such  blessedness,  in  view  of  the  great  realities  of  Death 
and  Judgment. 

The  Collect  recognizes  our  many  spiritual  dangers,  and 
appeals  to  GOD  for  the  aid  of  His  Spirit,  to  support  and 
guide  the  soul.  The  Epistle  shows  that  the  kingdom  of 
Christ  is  not  of  this  world,  and  that  it  obliges  its  sub- 
jects to  be  obedient  to  the  laws  of  earthly  rulers.  The 
Gospel,  which  the  Collect  seems  to  fit  more  especially, 
displays  the  power  of  Christ  to  defend  us  in  perils  of 
the  great  deep,  and  in  all  the  assaults  of  the  devil.  It 
85 


Fifth  Sunday  after  the  Epiphany 

suits  the  Epiphany,  more  especially,  as  displaying  His 
power  and  majesty  in  controlling  the  winds  and  the 
waves.  All  the  powers  of  Nature  obey  Him,  and  even 
unclean  spirits  attest  His  divinity  and  supremacy,  and 
bear  fearful  witness  to  the  wrath  to  come.  Thus  He  is 
identified  as  the  Promised  Seed,  who  should  "destroy 
the  works  of  the  devil."  But  a  striking  display  of  the 
hardness  and  uncleanness  of  the  human  heart  is  afforded 
in  the  conclusion  of  the  Gospel  ;  for  this  merciful  and 
Holy  JESUS,  in  spite  of  all  His  marvellous  acts  of  benev- 
olence, is  entreated  to  depart  from  their  coasts  by  cer- 
tain people,  who  find  His  presence  an  impediment,  to 
their  unlawful  gains.  Thus,  as  we  learned  on  the  third 
Sunday,  the  Gospel  is  sometimes  hid,  when  it  would  be 
manifested  but  for  the  disposition  of  money-lovers  to 
worship  the  god  of  this  world  rather  than  Him  who  alone 
can  give  us  the  true  riches. 

MP 

ffiftb  suufcaE  after  tbe 


WHEN  we  observe  how  full  of  Epiphany  texts  are  the 
prophets  of  the  Old  Testament,  we  need  not  wonder 
that  the  Church  calls  us  to  dwell  on  them  for  a  suc- 
cession of  Sundays.  We  must  reflect  that  we  are  now 
commemorating  the  Incarnation  of  the  Son  of  GOD,  and 
the  great  ends  for  which  GOD  consented  to  this  marvel- 
lous abasement.  It  is  impossible  that  we  should  become 
too  thoroughly  acquainted  with  what  Scripture  has  re- 
vealed on  this  great  point. 

When  our  blessed  Lord  began  His  ministry'  at  Naza- 
reth, where  He  was  brought  up,  He  did  so,  as  we  were 
reminded  last  Sunday,  by  going  into  the  synagogue  on 
86 


Fifth  Sunday  after  the  Epiphany 

the  Sabbath-day,  and  taking  the  book  of  the  prophet 
Isaiah  from  the  Minister,  and  reading  therefrom  a  pro- 
phecy of  the  Mission  which  he  had  just  received  of  His 
baptism,  adding,  "This  day  is  this  Scripture  fulfilled  in 
your  ears."  It  was,  probably,  by  a  providential  coin- 
cidence, the  lesson  of  the  day  in  the  Jewish  calendar, 
and  it  is  still  the  custom  in  Jewish  synagogues  for  the 
Rabbi  to  call  on  some  of  the  people  to  assist  in  reading 
the  Lessons,  a  privilege  which  they  often  purchase.  The 
First  Morning  Lesson,  to-day,  is  this  very  passage  of 
Isaiah,  which  the  Holy  JESUS  Himself  thus  read  as  a 
Lesson,  and  then  preached  upon.  Reflect  on  this  as  the 
Minister  of  Christ  goes  on  to  do  as  his  Master  did,  and 
your  heart  will  burn  within  you.  The  voice  of  Christ 
that  day  has  never  ceased.  It  was  ' '  the  Father  that  had 
sent  Him,"  and  so  afterward  He  sent  others,  and  by  His 
ministers  He  prolongs  that  reading  and  preaching  which 
He  Himself  instituted  at  Nazareth.  The  Second  Lesson 
recounts  the  Master's  strong  testimony  to  the  worth  and 
ministry  of  John  His  Forerunner,  and  tells  how  He  Him- 
self carried  forward  His  Ministry  in  fulfilment  of  Isaiah's 
prophecy. 

The  Evening  Lessons  are,  first,  a  promise  of  the  en- 
largement of  Zion,  by  receiving  in  the  Gentiles,  and 
second,  St.  Paul's  argument  that  the  Gentiles  are  not 
bound  to  observe  the  letter  of  the  Ceremonial  Law,  but 
only  the  Moral  Precepts  of  Moses.  Observe  the  text, 
"  Thou  shalt  be  called  by  a  new  name  which  the  mouth 
of  the  Lord  shall  name."  After  the  addition  of  Gen- 
tiles to  Israel,  the  people  of  GOD  are  indeed  no  more 
called  Israelites,  but  Christians  :  this  promise  was  there- 
fore fulfilled,  in  part,  when  the  Lord  named  His  house- 
hold His  Church,  (St.  Matt.  xvi.  iS,)  and  when  the  dis- 
ciples were  first  called  Christians  at  Antioch.  This 
87 


Sixth  Sunday  after  the  Epiphany 

great  idea  of  a  Church,  denationalized  and  made  to 
embrace  all  mankind,  finds  its  further  fulfilment  in  the 
Creed,  where  the  new  name  is  adopted,  with  an  apostolic 
prefix,  "the  Holy  Catholic  Church."  In  the  Collect  for 
the  day  we  have  the  same  idea,  in  the  petition,  "Keep 
Thy  Church  and  Household  continually  in  Thy  true  re- 
ligion." 

The  Epistle  reverts  to  the  subject  of  Charity,  and  con- 
tinues the  exposition  of  that  Morality,  by  which  the 
Gospel  has  sanctified  even  the  "  philosophical  virtues," 
which  were  all  that  '  '  the  world  by  wisdom'  '  ever  knew. 
In  the  Gospel  we  observe  the  conflict  of  the  truth  with 
the  powers  of  darkness.  Christ  was  "manifested  that 
He  might  destroy  the  works  of  the  devil"  ;  but  the  devil 
resists,  and  the  victory  is  not  to  be  complete  till  the  end 
of  the  world.  Meantime,  the  existence  of  any  wheat  in 
such  a  field  as  this  world,  is  a  manifestation  of  the  King- 
dom of  Heaven,  even  though  the  tares  are  growing  with 
them. 


Siitb  Sunfcas  after  tbe  lEpipbam? 

THAT  grand  Epiphany  which  is  yet  future  is  brought 
into  view,  to-day,  to  close  this  solemn  Season.  It  is  the 
Epiphany  of  the  Son  of  GOD,  in  the  clouds  of  Heaven, 
when  men  shall  no  longer  be  able  to  blind,  their  eyes  to 
the  glory  of  His  power  and  Godhead.  Coincident  with 
this  will  be  the  "manifestation  of  the  sons  of  GOD," 
whom  He,  as  their  Elder  Brother,  condescends  to  call 
His  brethren.  They  will  be  part  of  His  glory  ;  the 
trophies  of  His  victory  ;  the  evidences  of  his  ability  to 
"destroy  the  works  of  the  devil,"  and  to  crown  all  by 
destroying  Satan  himself,  casting  him,  forever,  into  the 
88 


Sixth  Sunday  after  the  Epiphany 

place  prepared  for  him  and  his  angels.  The  tares  he 
planted,  and  all  who  refuse  to  be  the  sons  of  GOD  must 
perish  with  Satan.  This,  therefore,  is  all  summed  up 
in  the  Collect  for  this  day.  The  connection  of  the  Gospel 
with  the  Collect  is  evident  enough,  as  it  is  a  full  and 
thrilling  prediction  of  His  second  coming  by  Christ 
Himself.  This  Service,  when  crowded  out  of  its  place 
by  the  approach  of  Lent,  is  sometimes  taken  up,  by  a 
provision  of  the  Rubric,  just  before  the  season  of  Advent, 
at  the  close  of  the  Christian  year ;  and  this  Gospel 
makes  it  as  strikingly  appropriate  to  that  season  as  it  is 
to  this.  The  Epistle  connects  with  the  words  of  the 
Collect,  in  its  opening  ejaculation,  "Behold,  what  man- 
ner of  love  the  Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God" ;  and  also  in  its  con- 
cluding words,  "For  this  purpose  the  Son  of  GOD  was 
manifested,  that  He  might  destroy  the  works  of  the 
devil." 

In  the  Morning  Lesson  from  Isaiah,  we  have  the 
passage,  ' '  I  am  sought  of  them  that  asked  not  for  Me, 
I  am  found  of  them  that  sought  Me  not."  Now,  St. 
Paul  ( Romans  x.  20)  tells  us  that  Isaiah  was  "very  bold" 
in  thus  warning  the  Hebrews  that  the  Gentiles  were  to 
be  their  brethren,  in  the  true  Israel  of  GOD.  His  Greek 
translation  and,  again,  our  English  rendering  of  his  quo- 
tation, are  a  little  nearer  the  idea  of  the  Epiphany  than 
the  original,  as  here  given  :  "I  was  made  manifest 
to  them  that  asked  not  after  Me."  Such  is  our  New 
Testament  version.  The  Second  Lesson  continues  the 
story  of  our  Lord's  active  ministry,  the  sending  out  of 
the  Twelve,  and  the  beheading  of  John  the  Baptist. 

At  Evening  Prayer  observe,  among  the  manifold 
promises  of  the  spirit  of  prophecy,  that  extraordinary 
one  of  a  Christian  Priesthood  :  "  I  will  also  take  of  them 
89 


The  Paschal  System 

(the  Gentiles)  for  Priests  and  for  Levites,  saith  the 
Lord."  Now,  even  a  Jew  was  inadmissible  to  the 
Priesthood  unless  he  belonged  to  the  tribe  of  Levi  and 
was  of  the  sons  of  Aaron.  Here,  then,  was  a  prediction 
of  a  new  succession  of  Apostolic  Priests  and  Levites  ; 
and  we  see  the  fulfilment  in  every  Diocese,  which  is  a 
complete  Church,  having  its  High  Priest,  Priests,  and 
Levites,  now  called  Bishop,  Priests,  and  Deacons.  The 
Second  Lesson  is  a  rebuke  of  the  Jewish  Christians  for 
not  seeing  this  great  principle,  that  "  GOD  is  able  to 
raise  up  children  unto  Abraham"  from  those  not  natu- 
rally of  his  seed,  and  that  the  test  of  a  true  Israelite, 
since  Christ  came,  is  the  faith  of  Abraham,  and  not 
his  blood.  Besides,  Christ  is  the  true  Seed  of  Abra- 
ham, to  Whom  all  the  promises  are  made  ;  and  all  who 
are  grafted  into  Him  by  faith  and  by  baptism  (the  true 
circumcision)  are  thus  made  true  Israelites.  So,  then, 
"there  is  neither  Jew  nor  Greek,  there  is  neither  bond 
nor  free,  there  is  neither  male  nor  female,  for  ye  are  all 
one  in  CHRIST  JESUS  ;  and  if  ye  be  Christ's,  then  are  ye 
Abraham's  seed,  and  heirs,  according  to  the  promise." 
On  this  sublime  exposition  the  teaching  of  the  Epiphany 
Season  may  rest.  It  explains  our  right  to  use  the  Old 
Testament  Scriptures,  and  shows  that  we  are  built  on 
the  foundation  of  Prophets,  as  well  as  of  Apostles,  JESUS 
CHRIST  Himself  being  the  chief  corner-stone. 


Ubc  pascbal  System 

SINCE  Advent  Sunday,  the  current  of  our  devotion 

has  flowed  on,  like  that  of  a  river.     Now  it  is  met  by  a 

tide,  as  it  were,  from  the  great  deep,  which  obeys  the 

ordinances  of  the  moon,  and  often  sets  further  back  and 

90 


The  Paschal  System 


overwhelms  the  Season  of  the  Epiphany  at  its  very  be- 
ginning. In  a  word,  we  have  reached  one  of  the  limits 
within  which  the  Movable  Feasts  advance  and  recede 
through  long  cycles  of  years,  mysteriously  varying  the 
Christian  anniversaries,  and  suggesting  a  measure  of 
time  more  in  accordance  with  our  eternal  destinies  than 
that  of  years  and  months  and  days.  It  is  edifying  to  ob- 
serve that  this  law  of  sympathy  with  the  cycles  of  the 
moon  was  given  to  His  Church  by  the  Creator  Himself, 
who  placed  the  sun  and  moon  in  Heaven,  not  alone  for 
their  physical  properties,  but  for  moral  uses.  He  made 
them  "for  signs  and  for  seasons";  and  He  developed 
this  great  purpose,  when  He  gave  the  Paschal  Season  to 
the  Hebrews,  as  the  mere  shadow  of  that  which  the 
Christian  Church  perpetuates  till  the  sun  and  moon 
shall  cease  to  shine.  So,  then,  as  the  great  tides  of 
ocean  sweep  around  our  planet,  this  great  Evangelical 
System,  of  more  than  three  thousand  years'  duration, 
continues  its  sublime  and  regular  operation  on  the  wor- 
ship of  the  Catholic  Church,  from  age  to  age,  in  such 
wise  that  every  rolling  year  is  full  of  Him  who  is  "  the 
very  Paschal  Lamb,  that  taketh  away  the  sins  of  the 
world." 

That  the  Paschal  Season  was  not  given  to  the  Jews,  as 
a  temporary  and  carnal  ordinance,  but  rather  as  the 
germ  of  a  perpetual  and  spiritual  one,  seems  apparent, 
not  only  from  the  plan  of  GOD  in  creation,  but  from  the 
express  records  of  Holy  Scripture,  and  from  the  analo- 
gies of  other  Christian  Institutions.  Thus,  Circumcision, 
as  existing  long  before  Moses,  is  perpetuated  in  the 
Sacrament  of  Baptism  ;  and  a  similar  law  is  recognized 
in  the  principle  of  the  Christian  Sabbath,  which  we  call 
the  Lord's  Day. 

In  fact,  it  is  reversing  the  true  principle  of  the  divine 


The  Paschal  System 

ordinances,  to  speak  of  these  things  as  originally  Jewish 
Institutions,  which,  in  process  of  time,  were  changed 
into  Christian  ones.  Rather,  we  should  say,  the  Chris- 
tian ordinances,  in  their  richness  and  solid  substance, 
"of  the  body  of  Christ,"  were  foreshadowed  by  these 
mere  types.  The  Christian  sabbath  was  presignified  by 
the  original  institution  of  a  sabbath  at  the  foundation  of 
the  world.  Christian  Baptism  was  foreshadowed  in  cir- 
cumcision ;  the  Lord's  Supper,  in  Melchisedec's  bread 
and  wine,  and  in  the  Jewish  meat-offering ;  and  so  the 
Christian  Paschal,  commemorative  of  Christ's  Atone- 
ment, was  foreordained  in  the  altar  of  Abel,  in  Abra- 
ham's sacrifice  on  Mount  Moriah,  and,  above  all,  in  the 
Jewish  Passover,  which  "showed  forth  the  Lord's  death 
until  He  came." 

It  is  singular  that,  in  modern  times,  there  are  many 
Christians  who  recognize  this  principle  so  far  as  the  first 
day  of  the  week  is  concerned,  and  yet  reject  its  fuller 
application  to  the  feasts  of  Easter  and  Pentecost,  al- 
though the  Holy  Scriptures  furnish  the  same  reasons  for 
observing  the  latter  as  are  urged  for  the  former,  and 
although  the  primitive  practice  which  is  always  cited  for 
the  one  institution,  is  equally  positive  touching  the  other. 
But  how  can  we  separate  the  argument  for  the  observ- 
ance of  Sunday,  from  that  which  establishes  the  annual 
observance  of  the  Paschal?  What  is  Sunday,  more  or 
less,  than — 

"  An  Easter-Day  in  every  week?" 

The  New  Testament  will  be  found  as  clearly  and  ex- 
pressly testifying  to  the  annual  "day  of  the  Lord"  as  a 
Christian  feast,  as  it  does  to  the  weekly  Lord's  Day. 
Thus,  St.  Paul  says  to  the  Corinthians,  "Christ  our 
Passover  is  sacrificed  for  us,  therefore  let  us  keep  the 
92 


The  Paschal  System 

feast" ;  and  a  little  examination  of  the  text  and  context 
will  suffice  to  show  that  both  he  and  those  to  whom  he 
wrote  were  just  then  celebrating  the  yearly  Easter. 

In  fact,  our  Lord's  own  command  and  ordinance 
concerning  Pentecost  was  a  re-enactment  of  that  festival 
and  of  the  Paschal  feast,  on  which  it  depended.  The 
Jewish  Church  had  passed  away,  but,  instead  of  abolish- 
ing its  Festival  system,  Christ  bade  His  disciples  tarry 
at  Jerusalem  certain  days  after  His  Ascension;  and 
"  when  the  day  of  Pentecost  was  fully  come,"  and  while 
they  were  devoutly  observing  it,  then,  and  not  till  then, 
did  He  send  the  Holy  Ghost  which  He  had  promised. 
Now,  it  must  be  noted  that  they  were  all  gathered  to- 
gether, not  merely  because  it  was  the  first  day  of  the 
week,  but  because  it  was  the  "  Feast  of  Weeks,"  or 
Pentecost.  The  true  reason  for  the  pre-establishment 
of  this  Feast  of  Weeks  was  then  shown  to  be  some- 
thing greater  than  the  giving  of  the  Law;  and  if  the 
coincidence  of  the  first  day  of  the  week  with  Easter  and 
Pentecost  marked  it  as  the  hallowed  and  sanctified  day 
of  the  Christian  Week,  then,  plainly,  those  feasts  were 
equally  sanctified  as  the  great  days  of  the  Christian 
Year.  St.  Paul  afterwards  blames  those  Christians  who 
kept  these  days  in  the  Jewish  manner,  (Gal.  iv.  9,  10;) 
but  it  is  evident  that  he  did  not  blame  them  for  keeping 
them  in  the  Christian  manner,  for  he  kept  them  himself, 
zealously,  as  appears  from  many  Scriptures.  ( See  Acts 
xviii.  21 ;  xx.  6,  16;  and  I.  Cor.  xvi.  8.)  Besides,  in  his 
Epistle  to  the  Colossians,  (Col.  ii.  16,)  he  shows  that  the 
rule  of  the  Christian  sabbath  is  the  rule  of  the  Christian 
holy  days.  Jews  cannot  condemn  us  because  we  keep  the 
first  day,  instead  of  the  seventh  ;  nor  because  we  keep 
the  Paschal  by  a  new  law,  which  more  clearly  shows 
"the  body  of  Christ"  than  did  the  shadows  of  the  old 
93 


The  Paschal  System 

law.  All  this  will  appear  the  more  clearly  from  the  prin- 
ciple on  which  we  hallow  the  first  day  of  the  week,  and 
apply  to  it  St.  John's  beautiful  phrase,  "the  Day  of  the 
Lord."  This  phrase,  originally,  meant  the  Day  of  the 
Resurrection,  and  so  it  was  understood  by  the  Fathers, 
because  it  is  borrowed  from  the  Paschal  Psalm,  (Ps. 
cxviii.,)  which  St.  Peter  quotes,  (Acts  iv.  n,)  and  applies 
to  that  great  event.  ' '  This  is  the  Day  which  the  Lord 
hath  made,"  says  the  Psalmist;  and  the  Apostle  shows 
that  this  refers  to  the  day  when  the  Lord  arose  from  the 
dead,  "making  all  things  new."  It  would  be  hard  to 
show  that  this  great  fact,  in  connectfon  with  others, 
sanctifies  the  first  day  of  the  week,  without  perpetuating 
the  annual  "  Day  of  the  Lord,"  which  we  now  call  Eas- 
ter. It  is  also  worthy  of  note  that  in  Isaiah's  prophecies 
of  the  Christian  Church  and  Priesthood,  (Isa.  Ixvi.  23,) 
the  new  moons  and  the  sabbaths  of  the  old  law  are 
clearly  identified  as  existing  under  the  New  Dispensa- 
tion, though  certainly  not  in  their  Mosaic  form. 

The  mind  of  the  primitive  Church  must  also  be  re- 
garded as  reflecting  in  this,  as  in  other  respects,  the 
mind  of  her  Master.  In  the  transition  from  the  Jewish 
to  the  Christian  Institutions  there  were  variations  in  the 
customs  of  different  churches,  as  to  the  Christian  sab- 
bath and  the  Christian  Paschal.  But  all  these  were  re- 
duced to  order,  and  settled  finally,  in  the  first  General 
Council  at  Nice,  in  the  year  of  our  Lord  325.  In  order 
that  Easter  and  Pentecost  might  always  coincide  with 
the  first  day  of  the  week,  those  laws  were  adopted  which 
are  illustrated  in  our  Prayer-Books  after  the  Calendar. 
(See  Prayer-Book,  pp.  xxiv.-xxviii.)  Thus,  the  Council 
decided  that  Easter  should  be  celebrated  on  the  Sunday 
after  the  first  full  moon  which  should  occur  after  the  soth 
of  March.  Hence,  it  follows  that  no  full  moon  occurring 
94 


The  Paschal  System 

before  the  2ist  of  March  can  be  taken  into  account,  and 
that  Easter  can  never  take  place  before  the  22d  of  that 
month,  which  is,  therefore,  known  as  the  prima  sedes 
Paschce,  or  earliest  Easter  limit.  The  earliest  and 
latest  limits  of  all  the  movable  days  as  they  depend  on 
Easter  may  be  seen,  at  a  glance,  in  the  Prayer-Book 
Tables.  In  the  Nineteenth  Century  there  was  but  one 
Easter  falling  on  the  earliest  limit, — namely,  that  of  1818; 
and  only  one  on  the  latest  possible  date  (April  25th), 
—namely,  1886.  The  concurrences  which  may  make  an 
Easter  fall  in  the  month  of  March  are  much  rarer  than 
those  which  make  it  fall  in  April  ;  for,  out  of  the  one 
hundred  Easters  of  the  last  century,  only  twenty-three 
occurred  in  March.  The  latest  date  possible  is  the  25th 
of  April ;  for,  should  there  be  a  full  moon  on  the  2oth  of 
March,  then  the  Paschal  full  moon  will  occur  twenty-nine 
days  later,— that  is,  on  the  iSth  of  Ap4|fand  should  that 
day  be  a  Sunday,  the  celebration  of  Easter  could  only 
take  place  on  the  Sunday  following, — namely,  the  25th. 

\Yhen  the  Feast  of  the  Resurrection  falls  within  four 
days  of  the  lowest  Easter  limit,  we  have  the  full  number 
of  Epiphany  Sundays, — an  interesting  and  rare  occur- 
rence. 

Much  solemn  reflection  on  the  past  and  the  future 
does  this  great  system  give  us  from  year  to  year,  in  con- 
nection with  the  wondrous  history  of  our  Redemption. 
Well  does  the  Christian  poet  say  of  it, — 

"  Yes,  if  the  intensities  of  hope  and  fear 
Attract  the  still,  and  passionate  exercise 
Of  lofty  thoughts,  the  way  before  us  lies 

Distinct  with  signs ;  through  which,  in  fixt  career 
As  though  a  zodiac,  moves  the  ritual  year 
Of  Holy  Church.     Stupendous  mysteries  ! 
Which  whoso  travels  in  her  bosom,  eyes. 

As  he  approaches  them,  with  solemn  cheer!" 

95 


The  Paschal  System 

We  cannot  but  wonder,  then,  how  any  of  the  redeemed 
can  rob  themselves  of  that  precious  annual  review  of  the 
successive  events  of  our  Redemption  through  the  blood 
of  the  Lamb,  which  this  great  commemoration  affords, 
and  which,  year  after  year,  deepens  our  faith  and 
strengthens  our  hold  upon  the  grand  fact  of  the  Atone- 
ment. The  Gospel  is  a  Gospel  of  facts  ;  and  its  historical 
form  seems  to  require  this  Evangelical  arrangement  of 
time,  to  impress  it  upon  the  mind  and  heart.  "The 
rolling  year  is  full  of  Him"  Who  is  our  Hope  and  Joy. 
Hence,  some  .Christian  sects  which  have  lost  the  Paschal 
system  of  fast  and  festival  have  apparently,  in  the  course 
of  time,  lost  the  doctrine  of  the  Atonement  itself ;  and  so 
GOD  justifies  His  own  institutions  as  "  wiser  than  man," 
even  when  they  seem  to  wordly-wise  men  to  be  but 
"foolishness.".  Let  us  cherish,  with  all  Divine  and 
Apostolic  ordinances,  this  most  ancient  of  all  existing 
observances,  this  great  Evangelical  system  which  was 
pre-eminently  the  Gospel  under  the  Law,  and  by  means 
of  which,  seen  in  its  imperfect  form,  Christ  crucified  was 
set  before  the  eyes  of  the  ancient  faithful,  for  fifteen  cen- 
turies before  His  first  Advent. 

The  Paschal  System  includes  Lent,  and  its  prepara- 
tory days,  starting  with  Septuagesima  Sunday,  which  is 
counted  backward,  from  the  Octave  of  Easter.  This  is 
a  purely  ecclesiastical  arrangement,  but  is  designed  to 
lead  us  to  the  great  Remedy,  by  the  way  of  self-knowl- 
edge and  self-abasement,  revealing  to  ourselves,  first 
of  all,  our  disease,  and  our  need  of  an  Atoning  Sacri- 
fice. The  Paschal  Season,  in  the  strictest  sense,  begins 
on  Thursday  in  Holy  Week,  and  ends  on  Low  Sunday, 
eight  days  after  the  Feast  of  the  Resurrection,  and  from 
Septuagesima  Sunday  just  threescore  and  ten  days. 

96 


Septuagesima 


Septuaoesima 

THE  Church  now  enters  the  penumbra  of  her  Lenten 
Eclipse,  and  all  her  Services  are  shadowed  with  the 
sombre  hue  of  her  approaching  season  of  humiliation. 
The  ancient  name  of  this  Sunday  implies  that  it  is  Seventy 
days  to  (the  last  day  of)  the  Feast  of  the  Resurrection  ; 
next  Sunday  it  will  be,  in  round  numbers,  Sixty  days  ; 
then  Fifty  days  ;  and  then,  when  Lent  is  fairly  begun,  the 
first  Sunday  is  called  Quadragesima, — as  being  only  six 
weeks,  or  about  forty  days,  to  the  Grand  Feast.  Thus, 
we  have  turned  our  back  upon  dear  old  Christmas,  and 
the  group  of  holidays  that  hand-in-hand  seemed  fairly  to 
dance  around  it ;  and,  setting  our  faces  towards  the  more 
sober,  but  still  more  glorious,  light  of  Easter,  we  begin 
to  number  the  days  of  preparation,  which  if  duly  observed 
will  fit  us  to  keep  the  Paschal  as  the  Apostle  commands, 
"not  with  the  old  leaven,  .  .  .  but  with  the  unleavened 
bread  of  sincerity  and  truth." 

Nor  is  the  way  in  which  the  Church  counts  these  days 
to  be  regarded  as  teaching  nothing.  It  is  the  way  of  the 
world  to  reckon  advancing  time  by  addition  ;  but  the 
Church  now  gives  us  Seventy  days,  and  gently  hints  to 
us  how  life  is  going,  as  she  bids  us  daily  to  subtract  one, 
that  so  we  may  "  number  our  days  and  apply  our  hearts 
unto  wisdom."  In  these  Seventy  days,  we  thus  see  a 
striking  emblem  of  our  threescore  and  ten  years,  a  model 
of  the  Christian  life,  which  passes  through  tears  and 
trials  to  the  Resurrection.  While  we  persevere  through 
Lent,  growing  more  and  more  desirous  of  the  sunrise  of 
Easter,  and  rejoicing  to  find  the  appointed  days  diminish 
as  that  day  draws  near,  we  learn  also  to  pass  the  few  and 
evil  days  of  our  sojourning  in  this  world,  feeling  every 
7  97 


Septuagesima 

day  that  we  have  one  day  less  to  live,  keeping  the  Great 
Day  always  in  view,  and  singing  with  the  Psalmist,  "  when 
I  awake  up  after  Thy  likeness,  I  shall  be  satisfied  with  it." 

The  ancient  Introit  for  Septuagesima  Sunday  is  Psalm 
the  23d:  "The  Lord,  is  my  Shepherd."  It  is  an  ap- 
propriate choice  ;  for,  as  Dr.  Hammond  has  remarked, 
there  is  a  pathetic  strain  in  this  Psalm,  which  well  com- 
ports with  what  the  day  brings  into  view.  The  Lenten 
Season  is  especially  the  time  when  the  Church  would 
have  her  children  learn  how  to  live.  Life  itself  should 
be  a  Lent, — a  term  of  holy  discipline, — with  a  Great 
Easter  in  constant  view.  And,  as  even  in  Lent  come 
Sundays  which  are  to  be  kept  as  feasts,  so  in  Life,  days 
of  festivity  must  be  in  such  proportion  as  to  remind  us 
that  restraint,  and  watchfulness,  and  penitence  are  the 
business,  and  mirth  only  the  refreshment,  of  our  pil- 
grimage. The  Introit,  therefore,  sings  the  joys  of  the 
Christian  life,  as  consisting  in  following  the  Good  Shep- 
herd whithersoever  He  goeth  ;  and  looking  with  con- 
fidence to  death,  as  brightened  by  the  promise  of  the 
supporting  rod  and  staff  of  Him  who,  as  Easter  will 
remind  us,  has  Himself  gone  through  the  Dark  Valley, 
and  who  will  not  desert  the  sheep  of  His  pasture  when 
He  brings  them  also  to  its  shades.  There  is  something 
sweet,  too,  in  the  use  of  this  Psalm,  which  tells  of  green 
meads  and  waters  of  comfort,  at  the  very  time  when  the 
world  regards  the  Church  as  about  to  be  fed  with  the 
bread  of  affliction,  and  the  drink  of  tears.  And  while 
the  way  of  the  Church  is  set  forth  in  this  Psalm  as  the 
true  way  of  following  the  Saviour,  its  concluding  verse 
gives  utterance  to  a  holy  purpose  of  ensuring  GOD'S 
favor,  by  dwelling  in  the  house  of  the  Lord  forever. 

The  Collect,  which  is  the  ancient  one  for  this  day 
throughout  Western  Christendom,  is  penitential  and 
98 


Septuagesima 


deprecatory  in  its  character,  and  seems  to  have  reference 
to  the  many  prayers  which  the  people  of  GOD  through- 
out the  world  are  now  about  to  offer  up,  for  individual 
blessings,  and  for  the  "good  estate  of  the  Catholic 
Church." 

The  Epistle  is  from  the  great  preacher  of  Faith,  St. 
Paul,  and  shows  what  kind  of  faith  he  recommends , 
declaring  that  even  he,  whose  faith  removed  so  many 
mountains,  nevertheless  found  works  of  discipline  abso- 
lutely necessary,  lest  he  should  be  a  castaway.  Thus, 
though  he  has  taught  us  that  bodily  exercise,  by  itself, 
profiteth  as  little  as,  faith  without  love,  he  shows  us,  on 
the  other  hand,  that  the  body  must  be  kept  under  and 
brought  into  subjection,  in  the  ways  which  he  elsewhere 
recommends,  \>y  fastings  often  and  watching  unto  prayer. 
To  the  same  purpose  is  the  Holy  Gospel,  which  repeats 
the  significant  warning,  "Many  be  called,  but  few 
chosen." 

The  choice  of  Lessons  exhibits  the  same  penitential 
influences.  The  plaintive  Jeremiah  becomes  our  prophet, 
denouncing  to  the  wild  and  grafted  branch  the  same 
warnings  against  unfruitfulness,  which  ages  ago  he 
uttered  to  that  good  olive-tree,  of  whose  root  and  fat- 
ness we  Gentiles  now  partake, — but  only  so  long  as  we 
are  not  high-minded,  but  fear.  Let  us  specially  note  the 
prophet's  close  and  searching  rebuke  of  sins  against  the 
peace  and  purity  of  society,  and  how  he  upbraids  "such 
a  nation  as  this,"  alike  in  the  Morning  and  Evening  Les- 
sons. There  is  an  invitation  to  the  proper  observance  of 
Lent,  in  the  words,  "  Let  us  now  fear  the  Lord  our  GOD 
that  giveth  rain,  the  former  and  the  latter,  in  his  season  ; 
He  reserveth  unto  us  the  appointed  weeks  of  the  harvest." 
The  Lesson  from  the  Gospel  is  from  the  Sermon  on  the 
Mount,— that  better  Sinai,  where  Love  gave  forth  a  new 
99 


Sexagesima 

edition  of  the  Law,  amplified  and  spiritually  explained, 
and  wrote  it,  "  not  on  tables  of  stone,  but  in  the  fleshly 
tables  of  the  heart."  By  this  law  the  true  penitent  must 
try  himself,  and  he  will  find  reason  for  keeping  Lent. 
As  to  the  Second  Lesson  in  the  Evening  Prayer,  it  may 
suffice  to  say  that  the  Church,  thinking  proper,  at  this 
Season,  to  read  through  the  whole  Epistle  to  the  Ephe- 
sians,  begins  to  do  so  on  this  day.  The  devout  Christian 
will  not  fail  to  note  that  its  great  argument  appears 
to  be  our  union  with  Christ  by  connection  with  the 
Church,  and  the  necessity  of  preserving  that  union  by 
bringing  forth  good  fruit,  to  the  glory  of  the  True  Vine, 
of  which  GOD  the  Father  is  the  husbandman,  and  all 
the  faithful  are  the  branches.  No  one  can  understand 
the  Epistle  to  the  Ephesfons  and  think  lightly  of  the 
visible  Church.  And  as  the  expression  predestinated 
occurs  in  this  Lesson,  it  may  be  well  to  note  that  pre- 
destination is  defined  by  the  Apostle  to  be  the  foreor- 
daining of  individuals  to  the  membership  of  this  visible 
Church,  not  to  unconditional  salvation.  Thus,  GOD  has 
chosen  us  to  "the  adoption  of  children,"  which,  in 
Holy  Baptism,  he  established  with  us.  The  question  is, 
shall  we  "make  this  calling  and  election  sure"?  Our 
probation  consists  in  the  working  out  of  our  salvation, 
under  this  system  of  privilege  and  accountability. 


Seiaoesima 

LENT  draws  near  :  and  we  —  are  we  getting  ready  to 
use  it  aright  ?  Now  is  the  time  for  good  resolves,  as  to 
what  acts  of  self-denial  we  shall  endeavor  to  practise 
by  the  help  of  the  Lord. 

100 


Sexagesima 

For  Sexagesima,  the  Psalm  Domini  est  terra  (24th)  is 
the  old  Introit ;  in  which  there  seems  but  little  reference 
to  the  day  or  season  :  save  as  it  describes  "the  genera- 
tion of  them  that  seek  thy  face,  O  Jacob."  Jacob,  in 
this  place,  signifies  the  same  as  Israel, — the  Church, 
called  of  GOD,  and  thus  separated  from  the  world.  It 
may  be  considered  as  setting  before  us  the  pattern  to 
which  we  must  conform  ourselves  by  the  discipline  of 
Lent. 

The  Collect,  which  comes  from  the  ancient  Sacramen- 
taries,  exhibits  the  Scriptural  and  primitive  doctrine 
concerning  works  of  discipline  and  mortification ;  de- 
claring that  "we  put  not  our  trust  in  anything  that  we 
do."  Thus,  though  we  should  be  able,  at  this  season,  to 
say,  "  I  fast  twice  in  the  week,"  like  the  Pharisee,  (who 
was  right  so  far, )  we  rather  smite  our  breasts  and  say, 
"Goo  be  merciful  to  me  the  sinner,"  like  the  publican, 
who,  while  he  did  this,  left  not  the  other  undone.  The 
Epistle  shows  how  St.  Paul  kept  his  body  under  and 
brought  it  into  subjection.  His  stripes  and  imprison- 
ments, his  perils  by  land  and  sea,  his  "deaths  oft," 
were  not  enough  ;  he  added  thereunto  vigils  often  and 
fastings  often.  Are  we  in  no  danger  of  being  cast- 
aways, who  though  in.  feasts  often  scarcely  fast  on  Ash- 
Wednesday,  and  cannot  "watch  one  hour"?  Or  are 
these  mortifications  in  such  an  example  as  St.  Paul,  and 
is  this  record  thereof  by  the  Holy  Ghost,  designed  to 
teach  us  nothing? 

By  the  Gospel  we  are  taught  to  take  heed  how  we 
hear.  Our  Lord  Himself  gives  the  parable  ;  and  adds 
the  interpretation  thereof,  showing  "that  those  only  who 
seek  to  understand  His  sayings  are  in  the  way  of  being 
fully  enlightened.  His  Church  exhorts  men  to  ask  them- 
selves how  they  are  accustomed  to  hear  the  Gospel ;  and 
101 


Sexagesima 

if  their  hearts  are  rocky,  or  stony,  or  thorny,  or  like  the 
baked  and  beaten  way,  to  "  break  up  the  fallow  ground, 
for  it  is  time  to  seek  the  Lord."  Alas,  how  many,  see- 
ing, see  not,  and  hearing  do  not  understand  the  teachings 
of  the  Word,  nor  the  method  by  which  the  Church  dis- 
tributes every  portion  thereof  in  due  season  ! 

Of  the  Sentences  that  begin  the  Daily  Prayer  the  most 
appropriate  to  the  Season  are  those  which  invite  to  peni- 
tence, rather  than  those  which  are  strictly  penitential, 
and  hence  better  adapted  to  Lent  than  to  its  preparatory 
season.  The  Sentence,  "When  the  wicked  man" — and 
that  from  St.  John,  "If  we  say  that  we  have  no  sin," 
will  be  found  in  keeping  with  the  Services  of  the  day. 

The  First  Morning  Lesson,  by  the  example  of  the 
ancient  Rechabites,  calls  us  to  deny  ourselves,  for  the 
sake  of  our  Heavenly  Father,  as  faithfully  as  they  did, 
by  the  will  of  their  earthly  parent.  It  is  an  interesting 
narrative,  and  a  most  forcible  expostulation  with  the 
people  of  GOD,  who  are  often  unwilling  even  for  the 
few  weeks  of  Lent,  to  practise  as  much  self-control  as 
the  Rechabites  did,  (and  do  to  this  day,)  with  respect  to 
the  precepts  of  their  fathers.  The  Lesson  refers  to 
other  duties,  however,  than  "bodily  exercise,"  and  re- 
proaches us  with  our  general  unfaithfulness  to  our 
Father  in  Heaven. 

The  Second  Lesson  continues  the  Sermon  on  the 
Mount,  and  we  are  taught  by  our  Blessed  Lord  Him- 
self how  we  are  to  give  alms  and  pray  and  fast,  in  order 
to  obtain  acceptance  with  GOD  our  Father. 

At  Evening  Prayer,  the  First  Lesson  is  the  story  of 
Jehoiakim's  burning  the  roll.  To  get  rid  of  the  fearful 
warnings  of  GOD,  many,  like  Jehoiakim,  pretend  a  con- 
tempt for  His  Word,  and  endeavor  in  every  way  to  hide 
their  real  fears,  by  an  outward  indifference  to  its  threats 
102 


Sexagesima 

and  promises.  Jehoiakim  cut  the  Word  of  GOD  into 
shreds  with  his  penknife,  and  threw  it  into  the  fire.  The 
Spirit  of  GOD  immediately  dictated  a  new  roll,  contain- 
ing all  that  was  written  in  the  former,  "and  there  were 
added  besides  unto  them  many  like  words. ' '  Those  who 
stop  their  ears  to  the  message  of  GOD'S  rebuke  only 
ensure  to  themselves  the  greater  judgment.  The  Second 
Lesson  is  full  of  encouragement  to  newness  of  life,  for 
those  who  understand  the  true  nature  of  their  union  with 
Christ,  by  communion  with  His  Church.  In  time  past 
we  were  Gentiles, — without  Christ, — strangers  from  the 
Covenant,  having  no  hope,  and  without  GOD  in  the 
world.  But  now  in  CHRIST  JESUS  we  who  sometimes 
were  far  off  "are  made  nigh  by  the  blood  of  Christ." 
Thus  of  Jews  and  Gentiles  is  made  one  Holy  Catholic 
Church,  reared  on  the  foundation  of  the  Apostles  and 
Prophets,  JESUS  CHRIST  Himself  being  the  Chief  Corner- 
stone ;  and  this  is  the  Communion  of  Saints  :  all  mem- 
bers of  this  spiritual  building  having  access  by  one  Spirit 
unto  the  Father.  What  an  exhibition  is  this  of  our 
glorious  privileges  as  members  of  that  ancient  Commu- 
nion in  which  we  are  declared  to  be  fellow-citizens  with 
the  Saints,  and  of  the  household  of  GOD  !  This,  then, 
being  our  calling,  let  us  be  holy  even  as  He  that  called 
us  is  holy,  "endeavoring  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace."  Let  us  pray,  moreover,  for  the 
restoration  of  that  outward  and  visible  sign  of  Catholic 
Unit)*,  which  has  been  so  much  impaired  by  the  Papal 
usurpations.  Unity  still  exists,  though  union  is  de- 
stroyed. Every  apostolic  Church  exhibits  apostolic 
features  which  sectarians  have  forfeited  ;  and  the  time  is 
coming  when  the  Church's  visible  unity  shall  be  restored, 
and  then  the  world  will  be  converted  to  the  Cross  of 
Christ. 

103 


Quinquagesima 


THE  days  of  bodily  exercise  are  at  hand  :  therefore  in 
the  Service  for  the  day  we  are  reminded  of  the  absolute 
nothingness  both  of  faith  and  works,  without  that  love 
which  is  the  fulfilling  of  the  Law.  ' '  I  will  wash  my 
hands  in  innocency,  O  Lord,  and  so  will  I  go  to  Thine 
altar";  such  is  the  sweet  language  of  the  Introit  for  this 
Sunday,  which  is  the  Psalm,  Be  Thou  my  judge,  O  Lord ; 
the  26th  Psalm  of  David.  It  is  partly  penitential,  partly 
jubilant.  And  as  in  Lent  we  purpose  to  be  more  frequent 
than  ever  in  our  attendance  on  the  sanctuary,  it  gives 
expression  to  this  pious  resolve,  in  the  words,  "  Lord,  I 
have  loved  the  habitation  of  Thy  house,  and  the  place 
where  Thine  honor  dwelleth."  The  Collect  is  modern 
as  to  its  form,  but  in  substance  it  is  the  word  of  GOD 
Himself,  being  composed  out  of  Scripture,  so  late  as  the 
year  1549.  Its  invocation  of  the  Holy  Ghost  in  anticipa- 
tion of  Lent,  to  quicken  the  love  of  the  Saints  to  one 
another,  and  to  their  dear  Lord,  reminds  us  of  the  voice 
of  the  Bride  in  the  Canticles,  ' '  Awake,  O  North  wind; 
and  come,  thou  South,  blow  upon  my  garden,  that  the 
spices  thereof  may  flow  out."  All  will  agree  that  it  is 
very  beautiful,  and  surely  the  Catholic  spirit  survived  in 
those  who  could  mould  a  Collect  so  well  worthy  of  stand- 
ing side  by  side  with  the  ancient  ones  !  The  Epistle  is  the 
rich  mine  from  which  the  Collect  was  brought  out.  If  the 
Collect  requires  any  proof,  you  have  it  in  the  Epistle  ;  if 
the  Epistle  needs  any  comment,  you  have  it  in  the  Collect. 
The  Holy  Gospel  is  a  foreshadowing  of  the  crucifixion  ; 
and  is  designed  to  affect  us  as  it  did  the  Apostles  them- 
selves, when  "JESUS  took  unto  Him  the  twelve,  and 
said  unto  them,  Behold,  we  go  up  to  Jerusalem,  and  all 
104 


Quinquagesima 

things  that  are  written  by  the  prophets  concerning  the 
Son  of  Man  shall  be  accomplished."  Moreover,  it  warns1 
us  that  "JESUS  of  Nazareth  passeth  by,"  and  seems  to 
take  up  the  strains  of  the  First  Lesson — "  Is  it  nothing  to 
you,  all  ye  that  pass  by  ?"  The  Season  of  Grace  is  com- 
ing and  going.  Now  is  the  time  to  cry,  with  the  blind 
man,  "  JESUS,  Thou  Son  of  David,  have  mercy  on  me." 
The  First  Lesson  in  the  Morning  Service  will  powerfully 
dispose  to  humiliation  and  fasting  all  those  who  reflect 
on  the  awful  changes  which  have  reduced  the  Catholic 
Church  to  her  present  forlorn  and  divided  state.  "  How 
is  she  become  a  widow — she  that  was  great  among  the 
nations,  and  princess  among  the  provinces  !  .  .  .  She 
weepeth  sore  in  the  night,  and  her  tears  are  on  her  cheeks. 
.  .  .  All  her  friends  have  dealt  treacherously  with  her ; 
they  are  become  her  enemies.  The  ways  of  Zion  do 
mourn,  because  none  come  to  her  solemn  feast ;  all  her 
gates  are  desolate,  her  priests  sigh.  .  .  .  Her  adversaries 
are  the  chief,  her  enemies  prosper ;  for  the  Lord  hath 
afflicted  her  for  the  multitude  of  her  transgressions." 
This  is  language  that  well  becomes  us  in  the  present  state 
of  the  Church,  and  it  should  prepare  us  for  the  day  of 
sackcloth  and  ashes.  Let  us  reflect  that  as  the  Seven 
Churches  in  the  Apocalypse  were  still  Churches,  and 
enjoyed  Christ's  presence,  although  some  of  them  were 
grossly  corrupt,  so  now  every  branch  of  the  Vine,  whether 
Greek,  or  Coptic,  or  Roman,  or  German,  or  Gallican,  is 
to  be  prayed  for,  and  hoped  for,  till  Christ  Himself  has 
cut  it  off  and  cast  it  away.  We  have  a  duty  to  purify 
ourselves,  and  others  if  we  can  ;  but  we  are  not  per- 
mitted to  judge  others,  or  to  attempt  to  hasten  the  judg- 
ment which  GOD  forbears  to  execute.  The  Second 
Lesson  is  full  of  warnings  from  our  Lord,  that  we  fail 
not  to  remember  the  purpose  of  the  discipline  of  Lent, 
105 


Ash-  Wednesday 

—  that  we  judge  not  lest  we  be  judged,  that  we  continue 
instant  in  prayer,  that  we  enter  in  at  the  straight  gate, 
that  we  bring  forth  good  fruit,  that  we  renounce  all 
hypocrisy,  —  that  we  be  careful  to  build  our  character  on 
the  rock  and  not  on  shifting  sand. 

The  Evening  Lesson,  from  the  Lamentations,  suggests 
a  pause  for  reflection  at  every  verse.  Yet  we  have  seen 
its  touching  appeals  read  in  the  Church,  to  a  congrega- 
tion evincing  by  their  manner  not  the  least  appreciation 
of  its  meaning,  not  the  least  conception  of  its  delicate 
fitness  to  the  approach  of  Ash-Wednesday.  "  Remem- 
bering mine  affliction  and  my  misery,  the  wormwood 
and  the  gall!"  And  again,  "It  is  of  the  Lord's  mer- 
cies that  we  are  not  consumed  ;  because  His  compas- 
sions fail  not  :  they  are  new  every  morning.  Great  is 
thy  faithfulness  !"  Who  can  read—  who  can  hear  —  such 
Scriptures,  without  emotion,  contrition,  and  that  "  char- 
ity without  which  whosoever  liveth  is  counted  dead 
before  GOD"  ?  The  Second  Lesson  continues  the 
Epistle  to  the  Ephesians,  and  concludes  with  one  of  the 
sublimest  doxologies  in  the  writings  of  St.  Paul.  The 
whole  Lesson  is  a  climax  of  fervid  eloquence  and 
majestic  doctrine. 


THE  Season  of  Lent  begins  on  a  Wednesday,  in  order 
that,  omitting  Sundays,  just  forty  days  may  be  accom- 
plished before  Easter,  in  humble  imitation  of  the  Re- 
deemer's fasting  in  the  wilderness. 

The  Mosaic  Law  provided  for  a  great  fast  of  expia- 
tion ;  and  the  Christian  Church,  adapting  the  idea  to 
106 


Ash- Wednesday 

the  atonement  of  Christ,  as  celebrated  at  the  Christian 
Passover,  and  instituting  Lent  as  a  proper  preface  of  the 
Paschal  solemnities,  seems  to  have  acted  on  the  warrant 
of  our  Saviour  Himself:  "The  days  will  come  when 
the  Bridegroom  shall  be  taken  away ;  and  then  shall 
they  fast  in  (hose  days." 

The  duty  of  fasting  is  ordained  of  Christ  Himself : 
there  must  be  a  time  for  every  duty ;  and  therefore  the 
Church  appoints  a  time  in  all  respects  fitting  and  appro- 
priate. Not  to  "hear  the  Church,"  in  a  matter  so 
Scriptural,  and  so  true  to  her  Divine  Mission,  is  to  run 
the  risk  of  being  made  "as  a  heathen  man,  and  a  pub- 
lican." 

"Welcome,  dear  feast  of  Lent,"  says  holy  George 
Herbert,  intimating  that  to  fast  in  the  flesh  is  to  feast  in 
the  Spirit ;  and,  oh,  how  true  it  is,  when  the  promised 
"  feast  of  fat  things"  is  now  before  us,  in  the  sacrifice  of 
Redemption  !  To  this  grand  central  fact  all  things  are 
now  subordinated  :  first  we  are  made  to  look  at  our  own 
uncleanness,  and  then  our  eyes  are  turned  to  the  Foun- 
tain in  JESUS'  side. 

"Rend  your  heart,  and  not  your  garments,"  is  the 
fitting  beginning  of  the  Morning  Prayer  to-day.  The 
Seven  Penitential  Psalms  are  all  used  in  the  Sen-ices, 
the  Miserere  (Psalm  sist)  occurring  in  the  Penitential 
Office  to  be  used  after  the  Litany.  Thus  the  Morning 
Prayer  is  provided  with  the  first  four  and  the  Evening 
Prayer  with  the  last  three  of  the  Penitentials. 

In  reciting  the  Penitential  Psalms,  let  every  soul  reflect 
that  he  is  a  sharer  in  human  misery  and  sin,  and  that 
at  his  very  "best  estate  he  is  altogether  vanity."  So, 
then, — though  he  may  be,  in  the  world's  sight,  far  enough 
from  the  condition  therein  described, — he  is,  in  GOD'S 
sight,  poor  indeed,  and  "there  is  no  whole  part  in  his 
107 


Ash- Wednesday 

body."  In  a  few  years  the  most  healthy  and  prosperous 
of  us  must  lie  down  in  the  dust,  and  become  a  prey  to 
corruption  and  worms;  and  the  fire  and  the  worm  that 
are  eternal  may  yet  be  our  awful  doom.  With  such 
certainties  in  view,  and  with  such  possibilities  to  be 
encountered  and  resisted  by  prayer  and  self-denial,  every 
man  may  find  these  Psalms  suited  to  himself;  and  happy 
is  he  who,  by  genuine  self-abasement  and  contrition, 
makes  them  the  outcry  of  his  soul  and  body  unto  a 
gracious  Redeemer. 

The  First  Lesson  is  a  solemn  warning  from  Prophecy 
that  the  great  thing  required  of  a  penitent  is  the  putting 
away  of  iniquity,  and  the  exercise  of  that  love  to  our 
fellow-men  which  is  the  surest  sign  of  love  to  GOD.  The 
prophet  denounces  mere  formal  fasting,  and  shows  that 
"the  fast  which  GOD  has  chosen"  consists  in  showing 
mercy  to  the  poor,  and  doing  to  others  as  we  would  that 
they  should  do  to  us.  The  Second  Lesson  is  that  beau- 
tiful chapter  from  St.  Luke  which  tells  how  the  lost 
sheep,  the  lost  coin  and  the  lost  son  were  sought  and 
found  and  joyfully  restored  to  their  rightful  place.  Even 
so  is  there  joy  in  the  presence  of  the  Angels  of  GOD  over 
every  sinner  that  repenteth. 

To-day,  the  entire  Litany  is  used ;  and  after  that,  the 
Ash-Wednesday  supplications,  called  the  "Penitential 
Office."  These  solemn  sighs  are  joined  in  by  the  whole 
congregation  with  one  voice,  when  first  the  priest  has 
begun  them  "between  the  porch  and  the  altar,"  as  ap- 
pointed of  old  in  Israel.  The  flood-gates  of  the  soul  are 
opened  in  these  words,  which  are  taken  from  Scripture, 
and  which  the  Spirit  has  supplied  to  help  our  infirmities, 
as  "with  groanings  that  cannot  be  uttered."  Every 
individual  offers  them  for  himself,  as  knowing  the  plague 
of  his  own  heart  ;  and  yet,  in  her  corporate  character,  the 
108 


Ash- Wednesday 

Bride  of  Christ  may  be  regarded  as  thus  imitating  her 
Lord  in  His  fasting,  and  in  His  contest  with  Temptation. 
She  uses  what  "  is  written,"  even  as  He  did,  and  in  His 
strength  she  prevails.  It  is  a  sublime  thought,  that  in 
many  lands  and  in  divers  tongues,  but  with  language 
very  nearly  identical,  the  Church  Catholic,  in  her  sad  and 
divided  estate,  still  presents  herself  before  GOD  on  this 
day,  bearing  this  stupendous  testimony  to  human  misery 
and  sinfulness,  and  to  the  fulness  of  mercy  and  of  right- 
eousness which  is  provided  for  her  in  CHRIST  JESUS  by 
His  Atonement  and  Mediatorship  ! 

In  the  First  Evening  Lesson,  we  have  an  ancient 
example  of  fasting  in  sackcloth  and  ashes,  and  of  the 
benefits  secured  thereby.  The  name  of  the  fast  is  justi- 
fied by  this  Lesson  ;  for,  although  we  neither  gird  sack- 
cloth on  our  loins,  nor  sprinkle  ashes  on  our  heads,  as 
was  done  among  Eastern  nations  of  old,  we  do  both  in 
spirit ;  calling  to  mind  the  approach  of  a  day  when 
"ashes  to  ashes"  shall  be  the  sentence  of  the  Church 
over  our  mortal  part,  and  when  it  must  submit  to  the 
sentence  of  GOD  Himself,  "  Dust  thou  art,  and  unto 
dust  shalt  thou  return."  In  the  Second  Lesson,  we 
have  a  most  fervent  exhortation  from  the  writer  of  the 
Epistle  to  the  Hebrews,  urging  us  to  the  devout  use  of 
all  discipline,  and  reminding  us,  in  closing,  of  Esau,  who 
because  of  his  light  regard  for  holy  things,  "when  he 
would  have  inherited  a  blessing  was  rejected." 

For  the  Epistle  in  the  Communion  Service,  we  have 
the  words  of  the  prophet  Joel,  "  Sanctify  a  fast."  It  is  a 
pleasing  thought  that  when  those  ancient  priests  "blew 
the  trumpet  in  Zion,"  they  were,  in  fact,  opening  the 
high  solemnities  which  we  still  perpetuate.  "Let  the 
bridegroom  go  forth  out  of  his  chamber,  and  the  bride 
out  of  her  closet ;  let  the  priests,  the  ministers  of  the 
109 


Ash- Wednesday 

Lord,  weep  between  the  porch  and  the  altar,  and  let 
them  say,  Spare  Thy  people,  O  Lord,  and  give  not  Thine 
heritage  to  reproach."  Let  Christian  parents  note  also 
the  words,  "gather  the  children,"  which  supply  a  hint 
to  pastors  and  families  that  even  children  must  not  be 
overlooked  on  a  day  like  this.  The  Gospel  presents  us 
with  our  Saviour's  rule  of  fasting  ;  to  which  it  is  only 
requisite  to  subjoin  His  other  rule,  "  I  will  have  mercy 
and  not  sacrifice."  No  degree  of  "  bodily  exercise"  is 
required  of  any  one  which  is  really  inconsistent  with 
health  and  the  performance  of  other  duties.  The  Church 
prescribes  Fasting  on  Ash-Wednesday  and  Good  Friday, 
and  such  a  degree  of  abstinence  on  other  fasting  days  as 
is  suited  to  extraordinary  devotions  ;  but  she  makes  no 
distinction  of  meats,  in  the  manner  of  the  Jews  and 
ancient  heretics,  and  leaves  details  to  every  man's  con- 
science, in  the  fear  of  GOD.  Real  self-denial  is  the 
essence  of  fasting,  provided  it  be  in  the  spirit  of  peni- 
tence and  faith,  and  not  as  a  work  of  human  merit. 
Fasting  is  not  merely  a  monitor,  making  us  feel  that  we 
are  pilgrims,  and  "prisoners  of  hope,"  in  a  miserable 
world,  but  also  it  is  an  exercise  of  the  soul  against  peril 
of  the  tempter.  Many  men  are  slaves  to  lust  and  drunk- 
enness ;  they  exhibit  a  soul  in  bondage  to  the  body,  and 
they  say  they  cannot  help  it.  They  have  never  resisted 
lawful  appetite,  and  hence  unlawful  passion  has  been  too 
strong  for  them.  If,  then,  we  would  prepare  for  the 
assaults  of  the  devil,  let  us  sanctify  a  fast,  and  endeavor 
to  form  a  habit  of  living  "  not  by  bread  alone,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  the 
Lord." 

In  ancient  times  the  Church,  on  this  day,  put  offenders 
to  open  rebuke  ;  and  while  discipline  is  less  active,  let 
each  lay  GOD'S   comminations  sincerely  to  heart,  and 
no 


Ash- Wednesday 

judge  himself  thereby.  And  as  commonly,  on  this  day, 
the  penitent  and  humble-minded  alone  are  found  at 
Church,  a  more  profitable  opportunity  for  the  publica- 
tion of  Ecclesiastical  censures  seems  afforded  by  this 
day  than  by  the  days  in  which  there  are  more  present 
than  would  be  likely  to  receive  the  same  in  the  spirit  en- 
joined by  the  Apostle.  (Galatians  vi.  i.) 

The  Pentateuch  supplies  our  Old  Testament  calen- 
dar Lessons,  during  Lent,  in  the  Daily  Prayer.  This  is 
appropriate  to  the  Forty  Days,  as  the  history  of  forty 
years  in  the  wilderness,  during  which  time  the  children 
of  Israel  fed  on  manna,  and  gave  us  an  example  of  all 
the  experiences,  dangers,  combats,  encouragements,  and 
spiritual  refreshments  by  which  we  are  tried  and  strength- 
ened in  this  vale  of  misery,  till  we  pass  the  Jordan  of 
Death  and  enter  the  Land  of  Promise.  There  have  also 
been  provided  special  Lenten  Lessons  (Prayer-Book,  p. 
xi.),  which  by  many  are  found  most  edifying,  and  yet  it 
is  a  question  whether  the  record  of  the  Forty  Years' 
wanderings  is  not,  after  all,  more  suited  to  the  Season. 

Among  private  duties  of  Lent,  the  propriety  of  ab- 
staining from  ordinary  amusements  must  be  obvious.  It 
is  justly  considered  out  of  character,  too,  to  celebrate  a 
marriage  in  Lent ;  and  if  ever  this  rule  is  departed  from, 
it  is  plainly  a  duty  to  dispense  with  the  ordinary  festivi- 
ties and  merrymakings.  The  writer  has  known  the 
most  unhappy  results  to  follow  an  unbecoming  marriage 
of  this  sort ;  the  distraction  of  young  minds,  at  the  time 
and  afterwards,  impairing  all  the  sanctities  of  Lent. 
Thus,  the  unreflecting  parties  who  chose  such  a  season 
for  their  wedding,  may  have  been  the  cause  of  inflicting 
endless  evil  upon  souls. 

Among  other  private  duties  of  Lent  may  be  mentioned 
Intercessions  in  Church,  and  in  the  Closet,  for  all  pas- 
iii 


The  First  Sunday  in  Lent 

tors  and  their  flocks  during  this  season  of  Grace  ;  for 
Missionaries,  and  the  heathen  ;  for  those  who  live  in 
sin  ;  and  for  Christians  who  have  departed  from  the 
unity  of  the  Apostolic  Family.  Let  us  never  forget  that 
GOD  is  dishonored  by  the  melancholy  divisions  which 
disgrace  the  Christianity  of  our  country,  and  '  '  by  reason 
of  which  the  way  of  truth  is  evil  spoken  of."  Lent  is  a 
fitting  time  to  exercise  ourselves  in  seeking  the  scattered 
sheep,  winning  them  back  to  the  fold,  and  saying  to 
them,  as  we  invite  them  to  keep  this  blessed  Season 
with  us,  "  Come  thou  with  us,  and  we  will  do  thee  good." 
Let  us  recognize,  however,  the  obligation  of  honoring, 
in  such  Christians,  the  gifts  and  graces  which  GOD  may 
have  already  imparted  to  them  by  His  Spirit,  and  let 
us  endeavor  to  "  speak  the  truth  in  love,"  as  the  means 
which  GOD  has  ordained  for  "  teaching  them  the  way  of 
the  Lord  more  perfectly." 


Ube  Jfirst  Sunfcap  in  %ent 

OUR  blessed  Lord  fasted  forty  days  without  intermis- 
sion ;  but  while  we  endeavor  to  follow  His  holy  example, 
every  seventh  day  is  a  blessed  feast,  recurring  like  wells 
in  the  desert  of  Baca,  and  like  pools  filled  with  water, 
lest  we  should  faint  by  the  way.  Sunday  is  always  a 
feast  commemorative  of  the  Resurrection,  and  the  Sun- 
days in  Lent  are  not  days  of  Lent,  though  they  partake 
of  the  solemn  and  disciplinary  character  of  the  Season. 
Let  us  go,  then,  from  Sunday  to  Sunday,  as  from  strength 
to  strength,  halting  on  the  first  day  of  the  week,  like 
travellers  at  a  green  spot  in  the  wilderness,  and  then 
setting  forward  anew,  with  refreshed  and  stimulated  as- 

112 


The  First  Sunday  in  Lent 

pirations  after  that  heavenly  Canaan  towards  which  we 
are  faring. 

The  old  Introit  for  the  day  is  the  Psalm  Beati  quorum, 
(32d,)  which  is  one  of  the  Seven  Penitentials.  In  the 
Collect  we  implore  the  Lord  for  grace  to  keep  the  fast, 
with  due  bodily  exercise  for  the  proper  spiritual  ends.  To 
this  let  all  say  Amen,  with  purpose  of  heart  to  make  the 
effort  it  implies.  Nor  let  any  persons  suppose  themselves 
morally  free  to  disregard  the  precept,  as  a  thing  indiffer- 
ent. It  is  the  call  of  GOD  ;  and  he  that  refuses  to  hear  the 
trumpet  which  is  blown  in  Sion,  and  to  sanctify  the  fast, 
should  fear  lest  he  be  visited  with  judgment  for  his  neg- 
lect. Perhaps  ' '  many  are  weak  and  sickly  among  us, ' '  and 
fast  in  spite  of  their  wills,  because  they  do  not  voluntarily 
fast  for  their  souls'  good.  They  do  not  bring  themselves 
down,  in  fear,  and  so  GOD  brings  them  down,  in  judg- 
ment and  in  mercy.  When  the  ancient  people  of  GOD 
refused  to  let  their  lands  lie  fallow  on  the  seventh  year, 
He  carried  them  into  captivity,  till  the  time  was  fully 
made  up,  that  the  land  might  enjoy  its  Sabbaths.  Per- 
haps in  the  same  way  now,  by  sickness  and  disease,  He 
makes  the  neglecters  of  their  duty  in  Lent  humble  them- 
selves, unwillingly,  and  so  keep  the  Church's  fast.  We 
speak  not  of  those  without  her  pale:  we  "warn  the 
unruly"  who  boast  themselves  her  sons. 

In  the  Epistle,  while  its  adaptation  to  Ember- Week  is 
apparent  in  its  enumeration  of  the  gifts  and  graces  of  the 
Apostles  and  primitive  ministers,  we  are  also  reminded 
of  their  labors  and  sufferings  for  our  sake.  The  example 
of  Apostles  approving  themselves  by  labors,  by  vigils, 
and  by  fastings,  is  thus  presented  with  that  of  their 
Divine  Lord  and  Saviour,  which  follows  in  the  Holy 
Gospel.  This  latter  exhibits  the  Man  of  Sorrows,  in 
that  "fasting  and  temptation"  by  which  we  supplicate 


The  First  Sunday  in  Lent 

His  mercy  in  the  Litany.  It  shows  the  temptation  of  the 
Prophet  in  the  Desert ;  of  the  Priest  on  the  Temple  ;  and 
of  the  King  upon  the  Mountain.  It  tells  us  how  He  was 
tempted  in  all  points  like  as  we  are  ;  assailed  by  the  lust 
of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life, — 
the  flesh,  the  world,  and  the  devil,— yet  without  sin. 
It  teaches  us  how  He  can  be  touched  with  the  feeling 
of  our  infirmities,  and  reminds  us  of  the  sword  of  the 
Spirit,  wherewith  He  has  shown  us  how  to  resist  the 
devil  and  to  make  him  flee  from  us.  He  overcame  the 
devil,  not  in  the  power  of  his  Godhead,  but  with  the 
weapon  which  is  given  to  man.  He  foiled  the  tempter 
with  the  word  of  GOD.  His  sword  and  shield  alike  were 
simply,  It  is  written. 

Christian,  in  the  holy-tide  of  Lent  the  Spirit  leadeth 
thee  away  from  the  world,  into  a  wilderness,  where  thou 
art  bidden  for  a  while  to  exercise  thyself  in  that  valiant 
fight,  which  thou  vowedst  at  the  font.  Look,  then,  unto 
JESUS,  and  in  His  might  and  in  His  manner,  wrestle 
mightily  and  prevail.  Learn,  while  thou  fastest,  that 
"man  shall  not  live  by  bread  alone" ;  that  the  promise 
of  GOD  to  save  thee  must  not  encourage  thee  to  presume  ; 
and  that  the  pursuit  of  worldly  objects  in  this  life  is  the 
worship  of  the  Devil!  Search  the  Holy  Scriptures  as  the 
Church  interprets  them,  that  thou  mayest  have  an  answer 
to  the  Tempter ;  and  be  warned  of  the  perversions  of 
Scripture,  by  which  Satan  and  his  ministers  beguile  and 
deceive  them  that  are  ' '  unlearned  and  unstable. ' '  Learn 
also  that,  as  Satan  tempts  in  three  ways,  through  sug- 
gestion, delectation,  and  consent,  so  if  thou  resist  sug- 
gestion thou  hast  not  sinned,  but  triumphed,  as  thy 
Saviour  did.  So  shalt  thou  be  more  than  conqueror 
through  Him  that  loveth  us  ;  and  "as  angels  came  and 
ministered  to  Him,"  so  after  thy  fight,  alike  of  Lent  and 
"4 


The  First  Sunday  in  Lent 

life,  thou  shall  find  thyself  refreshed  by  the  service  of 
those  who  are  all  ' '  ministering  spirits,  sent  forth  to  minis- 
ter to  the  heirs  of  salvation." 

If  there  be  those  in  the  Church  who  deem  their 
baptism  and  their  Catholic  privileges  sufficient  to  save 
them,  without  that  holiness  which  alone  can  qualify  them 
to  "see  the  Lord,"  let  them  learn  from  the  First  Lesson 
in  the  Morning  Prayer,  this  day,  how  fearful  is  their  de- 
lusion. The  Jews,  who  had  among  them  "the  temple 
of  the  Lord,"  supposed  this  a  sufficient  safeguard.  If 
any  one  threatened  them  with  a  righteous  retribution, 
they  were  ready  with  the  answer,  that  GOD  could  never 
allow  His  own  Holy  Place  to  be  defiled  or  His  Holy 
Mountain  to  be  made  a  desolation.  They  pointed  to  the 
great  stones  and  the  towering  pinnacles  of  the  House  of 
GOD,  and  said,  "the  temple  of  the  Lord  are  these." 
And  this  was  true:  and  "if  ye  thoroughly  amend  your 
ways,  and  your  doings,"  said  the  Lord,  "then  will  I 
cause  you  to  dwell  in  this  place,  in  the  land  that  I  gave 
to  your  fathers,  for  ever  and  ever."  But,  on  the  other 
hand,  said  the  Lord,  "suppose  not  that  this  will  save  you 
if  ye  go  on  in  sin  and  pretend  that  ye  cannot  help  it. 
My  Holy  Ark  and  My  Tabernacle  were  once  in  Shiloh, 
as  they  are  now  on  Mount  Zion;  yet  for  the  sins  of  Eli 
and  his  sons,  and  for  the  wickedness  of  the  people,  the 
Philistines  were  allowed  to  destroy  forever  that  Taber- 
nacle, and  to  take  captive  the  Ark  itself.  Remember 
this  and  be  sure  that,  though  the  temple  of  the  Lord  be 
among  you,  it  shall  not  save  you,  except  ye  repent." 
Such  was  the  warning ;  but  they  regarded  not.  And 
judgment  came,  and  the  temple  was  destroyed,  and 
' '  from  the  streets  of  Jerusalem  ceased  the  voice  of  glad- 
ness, the  voice  of  the  bridegroom  and  the  voice  of  the 
bride,  and  the  land  was  desolate." 


The  First  Sunday  in  Lent 

The  Church  now  bids  her  children  consider  these 
solemn  admonitions;  and  to  remember  that  "baptism 
doth  now  save  us,"  but  not  unless  we  preserve  unto 
the  end,  when  the  Bridegroom  cometh,  that  "answer 
of  a  good  conscience"  which  is  the  marriage  garment 
required.  Doubtless  the  temple  of  GOD  is  among  us, 
and  we  are  true  inhabitants  of  the  city  of  GOD.  But  so 
much  the  more  does  GOD  require  of  us  to  be  indeed  the 
salt  of  the  earth,  and  the  light  of  the  world.  If  we  lose 
our  savor  of  holiness  and  bury  our  candle  under  a  bushel, 
the  Lord  will  come  quickly,  and  take  away  our  candle- 
stick out  of  its  place;  and  the  wicked  and  slothful 
servant  will  be  the  more  severely  punished  for  wearing 
the  livery  of  a  Master  whom  he  has  disobeyed  and  whose 
cause  he  has  disgraced. 

As  the  Lenten  Ember-Week  begins  this  day,  the 
Church,  in  her  Second  Morning  Lesson,  presents  us 
with  the  history  of  the  call  and  commission  of  the  twelve 
Apostles,  and  with  the  Sermon  of  our  blessed  Lord  on 
that  occasion,  showing  the  duties,  the  responsibilities, 
and  the  dignity  of  those  who  are  made  His  messengers 
to  men.  It  concludes  with  the  solemn  assurance,  "  He 
that  receiveth  you  receiveth  Me ;  and  he  that  receiveth 
Me  receiveth  Him  that  sent  Me."  Note  also  the  solemn 
warnings  of  Christ  to  those  who  despise  or  injure  the 
servants  of  GOD,  in  the  discharge  of  their  duties !  By 
some  it  is  thought  no  great  matter  to  neglect  the  pay- 
ment of  a  pastor's  salary,  to  offer  him  the  meanest  sup- 
port, to  grieve  his  heart,  and  hinder  him  in  his  labor. 
But  Christ  reckons  all  these  wrongs  as  done  directly  to 
Him.  At  this  solemn  Lenten  Season  the  clergy  often 
exhaust  themselves  in  laboring  for  souls.  Many  have 
been  Christ's  martyrs,  in  America,  who  have  thus  "  given 
their  life  for  the  sheep."  Miserable,  then,  are  they  who 
116 


The  First  Sunday  in  Lent 

afflict  and  grieve  the  soul  of  a  zealous  pastor ;  and 
blessed  are  they  who  sustain  and  comfort  him,  and  bear 
with  his  infirmities,  for  the  sake  of  his  Master,  and  be- 
cause they  honor  Him  in  His  servant. 

Observe,  too,  the  precept,  "  Pray  ye  therefore  the 
Lord  of  the  Harvest,  that  He  will  send  forth  laborers 
into  His  harvest."  As  Ember-Week  is  an  institution  of 
the  Church,  designed  to  secure  the  observance  of  this 
command,  the  Lesson  is  well  chosen,  as  setting  forth  the 
origin  of  that  ministry  which  our  own  apostles  have 
received  from  the  original  Twelve. 

Again,  in  the  Evening  Lesson  from  Jeremiah,  we 
have  a  fierce  rebuke  and  call  to  penitence.  "Shall 
not  I  visit  for  these  things  ?  saith  the  Lord ;  shall  not 
my  soul  be  avenged  on  such  a  nation  as  this?"  As 
Churchmen  and  patriots  we  should  hear  these  things 
with  lowliness  and  fear.  "  Let  not  the  wise  man  glory 
in  his  wisdom,  neither  let  the  mighty  man  glory  in  his 
might ;  let  not  the  rich  man  glory  in  his  riches."  The 
Lesson  tells  us  in  what  alone  we  should  presume  to 
glory. 

The  Second  Lesson  is  also  appropriate  to  Ember- Week, 
as  showing  us  the  "one  Lord,  one  faith,  one  baptism," 
which  identify  the  Catholic  Church,  and  the  Apostles, 
pastors,  and  teachers  whom  Christ  has  set  therein,  for 
the  work  of  the  ministry-  and  for  the  edifying  of  His 
Body.  It  concludes  with  an  exhortation  to  holiness, 
and  the  enumeration  of  many  particulars  in  which  we 
are  tempted  to  offend  ;  and  reminds  us  that  though  we 
have  been  sealed  in  baptism,  unto  the  day  of  redemp- 
tion, by  the  Holy  Spirit  of  God,  there  is  a  possibility  and 
danger  of  grieving  Him  forever  away. 


117 


Ember- Week  in  Lent 


in  Xent 

BEFORE  our  Lord  ordained  the  twelve,  He  passed 
the  night  in  prayer  ;  and  the  Holy  Apostles,  before  they 
sent  forth  Barnabas  and  Saul,  fasted  and  prayed.  This 
week  the  Church  commands  us  to  do  the  same ;  and 
has  provided  two  most  comprehensive  prayers  "  for  those 
who  are  to  be  admitted  into  Holy  Orders,"  which  it 
is  our  duty,  in  the  closet,  at  the  family  altar,  and  in  the 
house  of  GOD,  fervently  to  employ  in  their  behalf. 

Let  these  prayers  be  uttered  in  faith  and  earnest  zeal 
for  the  glory  of  GOD,  and  the  salvation  of  men  ;  and  on 
the  Ember-Days  (Wednesday,  Friday,  and  Saturday)  let 
all  who  love  the  Church  keep  the  fast  together.  Through- 
out the  world  it  is  observed  by  many,  but  in  every 
Church  by,  alas,  too  few  !  He  who  faithfully  keeps  the 
Ember  Seasons  will  have  done  more  for  the  Church  in 
his  lifetime  than  a  thousand  satirists  of  the  Clergy,  or 
an  army  of  censorious  declaimers,  setting  forth  their 
own  ideas  of  what  the  ministry  should  be.  Indeed,  he 
has  no  right  to  find  fault  with  his  spiritual  pastors,  who 
has  never  helped  them  with  the  offices  which  the  Church, 
knowing  their  peculiar  dangers,  has  provided  and  en- 
joined for  their  assistance  and  support.  How  often 
does  the  Apostle  Paul  crave  the  like  benefit  from  those 
to  whom  he  ministered  !  And  surely  the  "earthen  ves- 
sels" which  bear  the  treasure  of  the  Gospel  now  are  as 
much  in  need  of  the  prayers  of  the  faithful  as  he  was. 

Let  the  Ember  fasts  be  generalized  also,  and  let 
prayers  be  offered  for  all  Bishops,  Priests,  and  Deacons 
in  Christendom,  and  chiefly  for  those  to  whom  we  are 
nearest  allied.  "Pray  ye  also  the  Lord  of  the  harvest 
to  send  forth  laborers  into  His  harvest."  Pray  for  pious 
118 


Ember-Prayers 

and  lowly  Deacons,  purchasing  to  themselves  a  good 
degree  by  St.  Stephen's  fervor  and  St.  Philip's  perse- 
verance. Pray  for  sacred  Priests,  rightly  dividing  the 
Word  of  GOD  ;  bearing  with  clean  hands  the  vessels  of 
the  Lord  ;  faithfully  dispensing  His  holy  Sacraments  ; 
continuing  instant  in  prayer  ;  and  rejoicing  to  suffer 
shame  for  JESUS'  Name.  And  pray  for  holy  Bishops, 
bringing  to  their  work  maturity  of  years  ;  soundness  of 
doctrine  ;  boldness  in  the  faith  ;  a  good  report  of  all 
men,  and  of  the  truth  itself  ;  dignity  and  humility  com- 
bined ;  purity  and  zeal  and  wisdom  united  ;  and  all 
those  excellent  qualities  which  will  enable  others,  with- 
out mocking  GOD,  to  present  them  for  Consecration,  as 
"  godly  and  well-learned  men." 


LET  out  thy  soul,  and  pray  ! 

Not  for  thy  home  alone  ; 
Away  in  prayer,  away. 

Make  all  the  world  thine  own. 
Let  out  thy  soul  in  prayer  ; 

Oh,  let  thy  Spirit  grow  ! 
God  gives  thee  sun  and  air, 

Let  the  full  blossoms  blow. 

Plead  for  the  victims  all 

Of  heresy  and  sect  ; 
And  bow  thy  knees  like  Paul, 

For  all  the  Lord's  Elect. 
Pray  for  the  Church  —  I  mean, 

For  Shem  and  Japhet  pray  : 
And  Churches,  long  unseen, 

In  isles,  and  far  away. 
119 


The  Second  Sunday  in  Lent 

Oh,  pray  that  all  who  err 

May  thus  be  gathered  in, 
The  Moslem  worshipper 

And  all  the  sects  of  sin. 
For  all  who  love  in  heart 

But  have  not  found  the  way, 
Pray— and  thy  tears  will  start. 

'Twas  so  the  Lord  did  pray. 

Now— even  for  heartless  Rome 

Appealing  to  the  Lord, 
Be  every  Church  our  home, 

And  love  the  battle-word. 
The  saints'  communion — one, 

One  Lord, — one  Faith, — one  birth, 
Oh,  pray  to  God  the  Son, 

For  all  His  Church  on  Earth. 

A.  C.  C. 
¥¥ 

ftbe  Secont>  Sunfcap  in  OLent 

THIS  was  no  common  Sunday  in  old  times.  In  the 
days  of  St.  Augustine,  those  who  expected  to  be  bap- 
tized at  Easter  were  obliged  to  give  in  their  names  by 
this  day,  and  were  called  no  longer  Catechumens,  but 
Competents,  or  Co-Seekers  of  Regeneration.  The  rest 
of  Lent  they  passed  as  "valiant  tamers  of  the  body." 
Very  suitable  to  such  is  the  Introit  for  this  day,  which  is 
the  famous  Psalm  (130)  De  profundis,  containing  the 
passage,  "I  look  for  the  Lord  ;  my  soul  doth  wait  for 
Him ;  in  His  word  is  my  trust."  The  Collect,  which  is 
from  ihe  Liturgy  of  St.  Ambrose,  is  no  doubt  the  same 
to  which  Augustine,  with  his  son,  and  his  friend  Alypius, 
120 


The  Second  Sunday  in  Lent 

responded  Amen,  when  they  knelt  in  the  Church  at 
Milan,  on  this  day,  to  be  catechized,  as  seekers  of  what 
he  calls  "the  sacrament  of  that  fountain."  In  that  in- 
terval of  holy  preparation,  in  which  these  seekers  had 
reason  to  fear  that  their  experiences  might  be  those  of 
their  Divine  Master,  when  He  fasted  in  the  wilderness, 
it  was  natural  to  pray  "  to  be  defended  from  all  adversi- 
ties which  may  happen  to  the  body,  and  from  all  evil 
thoughts  which  may  assault  and  hurt  the  soul." 

In  the  Epistle,  those  evil  thoughts  which  most  assault 
and  hurt  the  soul  are  pointed  out,  in  the  Apostle's 
exhortation  to  purity,  and  to  the  sanctification  of  the 
body,  in  honor  of  Him  who  hath  called  us  to  holiness. 
The  lusfs  of  the  flesh  are,  therefore,  the  peculiar  subject 
of  rebuke  this  day,  and  the  Bride  of  Christ  bids  us 
cleanse  ourselves  from  all  filthiness,  that  she  may  present 
us  to  her  Lord  without  spot  or  blemish.  In  the  Holy 
Gospel  we  are  encouraged  to  ' '  continue  instant  in 
prayer,"  and  assured  by  the  example  of  the  poor  woman 
of  Canaan,  that  though  for  a  time  He  may  hide  His  face, 
and  "make  as  though  He  heard  us  not,"  He  will  not 
cast  off  forever  those  who  cry  after  Him,  and  who  seek 
earnestly  to  be  healed  of  their  plague  of  sin. 

In  the  Morning  Lesson  from  Ezekiel,  we  note  much 
that  is  appropriate  to  the  day.  We  must  understand 
the  prophet  as  showing  us  the  reason  of  the  unsatisfac- 
tory character  of  many  of  our  attempts  to  serve  GOD, 
and  the  cause  of  our  unanswered  prayers  and  uncom- 
forted  confessions.  The  Lord  declares  that  He  will 
not  be  inquired  of  by  those  who  appear  before  Him, 
while  they  keep  the  idols  of  their  heart  as  the  real  ob- 
jects of  their  love  and  worship.  Let  us  search  and  look, 
therefore,  whether  we  keep  such  idols  ;  "for  the  Lord 
our  GOD  is  a  jealous  GOD."  In  the  evening  we  begin 
121 


The  Second  Sunday  in  Lent 

the  reading  of  the  Book  of  Daniel,  the  prophet  of  the 
captivity,  himself  in  many  of  his  experiences  a  type  of 
Christ,  and  one  by  whom  some  of  the  clearest  prophecies 
were  uttered  concerning  the  corning  of  the  Messiah. 
This  evening  is  recounted  the  deliverance  of  the  "  Three 
Hebrew  Children"  (as  they  are  called)  from  the  burning 
fiery  furnace.  Their  Song  of  Deliverance  is  the  Bene- 
dicite  which  it  is  customary  to  use  instead  of  the  Te 
Deum  at  Morning  Prayer  during  Lent.  The  Lesson  we 
are  to  learn  by  the  reading  of  this  chapter  is  that  in  all 
our  afflictions  He  is  afflicted  who  is  our  Elder  Brother, 
and  the  Angel  of  His  Presence  will  save  and  bless  His 
People  in  time  of  testing  and  of  discipline  now,  as  in  the 
days  of  old. 

It  may  at  first  strike  us  that  the  series  of  Lessons  from 
Daniel  which  the  Church  reads  at  this  season  is  not  so 
appropriate  as  some  other  selection  might  be,  but  it 
must  be  remembered  that  Daniel,  "the  man  greatly 
beloved,"  is  in  many  points  like  unto  St.  John,  "the 
beloved  disciple,"  and  the  Prophecies  which  he  was 
permitted  to  give  were  peculiarly  ' '  the  testimony  of 
JESUS." 

The  Second  Morning  Lesson  will  be  seen  to  be  appro- 
priate to  the  Lenten  Ordaining  Sunday ;  as  well  as,  in 
several  particulars,  to  the  Season  in  general.  The  Even- 
ing Lesson,  from  the  Epistle  to  the  Ephesians,  is  in 
excellent  harmony  with  the  Epistle  for  the  day,  reproving 
"evil  communications "  as  well  as  shameful  deeds.  In 
contrast  with  the  sinful  habits  which  the  Apostle  reproves, 
he  places,  in  this  same  chapter,  the  "great  Mystery"  of 
Marriage,  as  so  pure  and  blessed  in  the  sight  of  GOD,  as 
to  be  a  mystic  symbol  of  Christ  and  the  Church.  Nor 
must  we  overlook  the  little  quotation  with  which  the 
Lesson  favors  us,  from  an  ancient  hymn  of  the  Primitive 
122 


The  Third  Sunday  in  Lent 

Church  ;  for -such  it  seems  to  have  been,  being  in  perfect 
metre  in  the  original,  and  rhythmical  even  in  our  ren- 
dering,— 

"  Awake,  thou  that  sleepest : 
And  arise  from  the  Dead, 
And  Christ  shall  give  thee  light." 

We  may  reasonably  cherish  a  thought,  derived  from 
the  appropriateness  of  this  language  to  the  august  event, 
that  this  is  a  fragment  of  one  of  those  Odes  which  flamed 
from  the  burning  tongues  of  the  Apostles  at  Pentecost, 
as  "the  Spirit  gave  them  utterance." 


ZTbe  Ubirfc  Sunfcap  in  Xent 


IN  the  Lesson  from  the  Old  Testament,  Ezekiel  is 
again  our  prophet  ;  and  he  earnestly  reasons  with  us, 
showing  the  justice  of  GOD'S  requirements  and  dealings, 
and  fully  explaining  in  what  sense  GOD  does  not  "visit 
the  sins  of  the  fathers  upon  the  children."  At  the  same 
time  he  presents  us  in  the  language  of  GOD  Himself,  with 
one  of  the  most  tender  and  encouraging  calls  to  repent- 
ance which  the  Old  Testament  contains  ;  and  concludes 
with  that  solemn  assurance  of  mingled  mercy  and  justice, 
"  I  have  no  pleasure  in  the  death  of  him  that  dieth."  It 
is  mercy,  because  it  exhibits  the  sorrow  with  which  GOD 
will  pronounce  the  sentence,  Depart  ;  it  is  judgment, 
because  it  implies  that  in  spite  of  that  sorrow,  some  shall 
not  escape  the  second  death. 

The  Lesson  from  the  Gospel  sets  before  us  our  Saviour 
in  the  Glory  of  His  Transfiguration.  In  this  sublime 
Manifestation  of  the  Son  of  GOD,  the  three  disciples  who 
123 


The  Third  Sunday  in  Lent 

were  to  behold  Him  in  His  "  agony  and  bloody  sweat," 
were  permitted  to  gaze  upon  the  unveiled  brightness,  and 
express  image  of  the  Father,  in  the  same  man  CHRIST 
JESUS  ;  and  to  see  Moses  and  Elias — the  Law  and  the 
Prophets— summoned  from  the  Place  of  the  Departed  to 
"talk  with  Him."  As  we  are  about  to  renew  the  scenes 
of  Calvary  and  to  behold  the  Son  of  Mary  in  His  hu- 
miliation, we  are,  in  like  manner,  by  the  rehearsal  of 
this  Lesson,  prepared  to  understand  the  true  character 
of  Him  who  must  suffer  such  things.  It  is  worthy  of 
remark  that  Moses  and  Elijah  had  both  fasted  forty 
days,  as  prophets,  in  type  of  Christ's  Lent;  and  also,  that 
while  the  one  was  mysteriously  buried  by  GOD  Himself, 
and  the  other  was  translated,  both  now  reappear ;  proving 
that  they  live  unto  GOD,  and  are  yet  servants  of  Christ. 
The  story  of  the  demoniac  boy,  and  of  Christ's  mercy 
to  him  in  delivering  him  from  his  spiritual  enemies,  will  be 
seen  to  be  illustrative  of  the  Collect  and  the  Gospel;  and 
the  honor  which  the  Lord  puts  on  "prayer  and  fasting" 
harmonizes  the  sublime  narrative  of  the  Transfiguration 
with  the  season  of  Lent. 

The  First  Lesson  at  Evening  Prayer  is  the  story  of 
GOD'S  judgment  of  sin  in  the  warning  and  overthrow  of 
Belshazzar. 

In  the  Second  Evening  Lesson  St.  Paul  teaches  us  the 
great  Christian  lesson,  so  hard  to  learn,  of  tolerance  and 
patience  and  kind  judgment  of  others.  "Whoartthou 
that  judgest  another  man's  servant  ?"  "  Why  dost  thou 
judge  thy  brother?"  "Let  us  follow  after  the  things 
which  make  for  peace,  and  things  whereby  one  may 
edify  another."  It  is  well  to  notice  that  the  last  verse 
of  this  chapter,  so  open  to  misunderstanding  as  it  reads 
in  our  English  Bible,  really  means,  "  He  that  doubteth 
is  condemned  if  he  eat,  because  he  eateth  not  with  con- 
124 


The  Third  Sunday  in  Lent 

fidence,  for  whatsoever  is  not  with  confidence  is  sin"; 
that  is,  unless  we  are  confident  we  are  doing  right,  we 
do  wrong  in  performing  any  action  concerning  which 
there  may  be  doubt. 

The  idea  common  to  the  Collect,  Epistle,  and  Gospel, 
appears  to  be  that  of  our  spiritual  dangers  from  Satan, 
and  our  spiritual  sufficiency  in  Christ.  By  the  "Right 
hand  of  GOD'S  Majesty"  the  Fathers  were  wont  to  under- 
stand a  name  of  our  Saviour  ;  and  thus,  in  the  Collect, 
GOD  is  invoked  to  save  us  from  our  enemies, — the  world, 
the  flesh,  and  the  devil, — by  "the  Man  of  His  Right 
hand,"  CHRIST  JESUS.  So,  also  in  the  Epistle,  while  the 
sins  of  the  flesh  are  specially  instanced,  we  are  warned 
to  have  no  fellowship  with  those  unfruitful  works  of 
darkness  which,  as  the  children  of  the  Day,  we  have 
renounced.  The  promise  is,  that  Christ  shall  give  light 
to  those  who  turn  from  dead  works  to  serve  the  Living 
GOD.  The  Holy  Gospel,  in  like  manner,  connects  with 
the  Second  Morning  Lesson,  and  exhibits  the  Right 
Hand  of  GOD'S  Majesty  casting  out  devils,  by  the  finger 
of  GOD  ;  in  which  expression,  perhaps,  we  ought  to 
recognize  a  name  of  the  Holy  Ghost,  proceeding  from 
the  Father  and  the  Son.  So,  in  the  Veni  Creator,  the 
Church  chants,  to  the  glory  of  the  Spirit, — 

"  In  faithful  hearts  Thou  writ'st  Thy  law, 
The  finger  of  GOD'S  hand" 

Here  note  that  the  power  of  Christ  to  destroy  the 
works  of  the  Devil  is  the  subject  of  each  of  the  Gospels 
for  the  first  three  Sundays  in  Lent.  To-day  Christ  as- 
serts Himself  stronger  than  our  great  enemy,  and  able 
to  rescue  us  ;  but  He  also  warns  us  that  a  child  of  GOD 
must  ever  watch  against  Satan's  efforts  to  regain  pos- 
125 


The  Fourth  Sunday  in  Lent 

session  of  a  soul  which  has  renounced  his  service.  In 
Confirmation,  we  are  "sealed  with  that  Holy  Spirit  of 
promise,"  Who  gives  us  His  seven-fold  gifts:  but  here 
we  are  told  that  Satan  has  an  evil  spirit  for  every  good 
one,  and  will  try  to  usurp  the  place  we  have  given  to 
"the  seven  Spirits  of  GOD." 

The  Gospel,  moreover,  warns  us  of  the  necessity  of 
decision  in  our  Christian  profession  ;  and  of  the  dangers 
which  follow  the  first  experience  of  the  Christian  life, 
unless  the  renewed  assaults  of  Satan  are  prepared  for. 
It  concludes  with  a  beatification  of  all  those  who  "hear 
the  word  of  GOD  and  keep  it";  and,  to  guard  us  against 
superstition,  the  Son  of  Mary  assures  us  that  such  is  a 
higher  blessing  than  that  which  is  peculiar  to  the  Blessed 
Virgin,  His  Mother. 

The  Introit  connects  with  the  Epistle,  as  a  supplication 
for  the  Light  of  Christ.  As  the  Priest  goes  up  to  the 
Altar,  to  begin  so  comfortable  a  service,  let  the  whole 
sacramental  host  remember  it  is  their  part  as  a  "royal 
priesthood"  to  accompany  him  with  these  aspirations 
from  the  forty-third  Psalm  : — "Oh  send  out  Thy  light 
and  Thy  truth,  that  they  may  lead  me  and  bring  me  unto 
Thy  holy  hill,  and  to  Thy  dwelling  ;  and  that  I  may  go 
unto  the  Altar  of  God,  even  unto  the  GOD  of  my  joy  and 
gladness." 

MP 

TTbe  jfourtb  Sunbag  in  Xent 

WE  have  reached  Mid-Lent ;  and  now  we  turn  to  the 
second  part  of  its  great  design,  and  consider  "Christ 
our  Passover,"  as  we  have  heretofore  learned  by  the 
temptation  and  fasting  of  Christ,  that  Satan  is  our  task- 
master, and  the  world  our  Egypt.  To-day  we  are  also 
126 


The  Fourth  Sunday  in  Lent 

presented  with  Christ  as  our  Prophet,  next  Sunday  with 
Christ  our  Priest,  and  then  on  Palm-Sunday  with  Christ 
our  King.  Further,  this  Sunday  is  sometimes  called  the 
Sunday  of  Refection  ;  because,  having  thus  far  consid- 
ered the  havoc  of  sin,  we  come  now  to  consider  its 
repair ;  and  because  the  sufficiency  of  Christ  to  refresh 
and  satisfy  our  hunger  and  thirst  after  righteousness,  is 
exhibited  in  the  Gospel  for  this  day.  It  has  little  of  the 
austere  character  of  the  other  Sundays  in  Lent ;  and  its 
design  is  the  encouragement  of  catechumens  and  peni- 
tents. To  this  end,  the  Epistle  is  chosen  to  exhibit  the 
glorious  freedom  of  the  Sons  of  GOD  ;  and  it  further  ex- 
pounds the  great  centre  of  Christian  unity,  as  existing  in 
that  heavenly  Jerusalem,  of  which  the  Jerusalem  that 
rejected  its  anointed  Prophet  and  Priest  and  King  has 
ceased  to  be  a  type.  The  Gospel  relates  the  miracle  at 
Capernaum,  which  sets  forth  the  Lord  our  Righteous- 
ness as  able  to  feed  alike  the  souls  and  bodies  of  all  who 
follow  Him.  As  this  portion  of  Scripture  is  twice  used 
as  a  Gospel,  that  is  to  say,  here,  and  on  the  25th  Sunday 
after  Trinity  ;  and  as  the  similar  miracle  of  the  seven 
loaves  is  made  the  Gospel  for  the  7th  Sunday  after 
Trinity-,  it  is  but  just  to  suppose  that  the  Church  wishes 
this  divine  operation  to  be  seen  in  all  its  bearings.  This 
miracle,  then,  may  be  well  taken  in  at  least  two  senses. 
At  a  future  time  we  may  consider  it  as  a  proof  of  the 
mercy  and  creative  power  of  our  divine  Lord,  and  so 
a  proof  of  His  Godhead.  In  the  present  instance  we 
should  not  merely  regard  it  as  a  display  of  omnipotence, 
but  rather  with  reference  to  its  typical  signification.  It 
is  to  be  noted  that  "the  Passover,  a  feast  of  the  Jews, 
was  nigh";  and,  doubtless,  it  was  designed  to  illustrate 
the  Institution  of  the  Christian  Passover,  and  of  the  holy 
Eucharist.  "Therefore,"  to  quote  St.  Augustine,  "as 
127 


The  Fourth  Sunday  in  Lent 

we  have  heard  how  great  this  miracle  is,  let  us  likewise 
discover  how  profound  !  Let  us  not  alone  be  charmed 
with  its  surface  ;  let  us  also  sound  its  depths  !  For  what 
we  so  much  admire  without,  contains  something  within." 

The  Fathers  have  seen  much  that  is  mystical  in  all 
parts  of  the  parable.  "Twelve  baskets,"  says  one, 
"remained  over  and  above,  that  each  Apostle,  bearing 
a  basket  on  his  shoulder,  might  recognize  the  ineffable 
wonder  of  the  miracle."  In  the  division  of  the  com- 
pany into  different  portions,  each  served  by  an  Apostle, 
they  see  a  lively  image  of  the  Catholic  Church,  which  is 
one  blessed  company,  in  which  all  partake  of  that  One 
Bread,  which  the  Apostles  received  from  Christ,  and 
have  delivered  to  us, 

And  as  both  Epistle  and  Gospel  exhibit  the  comfort- 
able promises  of  the  Lord,  the  Collect  implores  Him  to 
vouchsafe  to  us  relief,  in  spite  of  our  unworthiness. 
While  all  who  are  lifting  up  their  eyes,  and  hungering  for 
the  Easter  Feast,  to  which  we  now  draw  near,  will  find 
this  Prayer  a  consoling  one,  it  will  be  seen  also  how 
appropriate  it  is  to  those  especially  who  are  preparing 
for  baptism  at  Easter ;  or  to  lapsers  and  others  look- 
ing for  restoration  to  the  privileges  of  full  Commun- 
ion, which  used  to  be  a  public  solemnity,  on  Maundy- 
Thursday. 

The  46th  Psalm,  (Deus  noster  refugium,}  which  is  the 
Introit,  is  a  blessed  expression  of  confidence  and  trust, 
which  fully  harmonizes  with  the  refreshing  Services  of 
the  day. 

The  Lesson  from  the  prophet  Micah,  is  "profitable" 
alike  "for  reproof  and  instruction  in  righteousness";  as 
it  reproaches  those  who  have  ungratefully  forgotten  their 
obligations  to  the  Lord,  and  teaches  the  acceptable  ser- 
vice which  he  requires  of  those  who  seek  Him.  "To 
128 


The  Fourth  Sunday  in  Lent 

walk  humbly  with  GOD,"  let  it  be  noted,  implies  humble 
obedience  to  all  the  Institutions  of  the  Gospel.  He  who 
refuses  to  become  as  a  little  child  at  the  feet  of  JESUS, 
walks  proudly  before  his  GOD.  The  text  is  no  excuse, 
therefore,  for  those  who  say  that  Christ  requires  not 
obedience  to  His  Sacraments  and  Ordinances. 

The  Lesson  from  Daniel,  telling  of  his  protection  from 
the  lions,  depicts  the  sure  trust  of  the  Christian,  and  his 
consequent  independence  of  outward  prosperity  or  woe. 
"My  GOD  hath  sent  His  angel  and  hath  shut  the  lions' 
mouths  that  they  have  not  hurt  me." 

The  history  of  Daniel's  life  in  Babylon  is  one  of  strange 
vicissitude.  He  was  a  captive,  and  a  eunuch,  an  exile 
from  the  Land  of  Promise,  and  his  beloved  Jerusalem 
was  in  ruins.  In  the  i3Jth  Psalm  we  have  the  portrait 
of  his  heart,  as  he  sat  down  and  wept  by  the  waters 
of  Babylon.  But  those  who  make  the  sorrows  of  the 
Church  their  own,  and  who  so  identify  themselves  with 
truth  in  the  world  that  its  wounds  are  theirs,  may  bear 
the  lot  of  temporal  prosperity.  And  Daniel,  with  all 
his  great  trials  of  faith,  was  the  most  prosperous  of  all 
the  prophets.  He  became  the  premier  of  an  empire  ; 
he  directed  all  the  affairs  of  a  great  State  ;  and  yet  he 
walked  with  GOD.  He  was  in  the  world,  but  not  of  it. 
Three  times  a  day  (and  no  doubt  four  times  in  the  night) 
he  retired  from  worldly  thoughts,  and  kneeled  in  his 
chamber  and  gave  thanks,  even  when  a  den  of  lions 
yawned  for  him  ;  and  observe  how  much  is  implied  in 
the  words — "his  windows  being  open  towards  Jeru- 
salem.''1 That  much  at  least  he  could  enjoy  of  Church 
privileges  ;  so  much  he  could  have  of  the  temple  ;  for  it 
had  been  consecrated  with  a  special  Collect  for  such  a 
case,  (I.  Kings  viii.  48;)  and  so  "he  thought  upon  her 
stones,  and  it  pitied  him  to  see  her  in  the  dust."  In  all 
129 


Passion  Sunday 

this  we  learn  the  duty  of  a  Christian  in  the  present  state 
of  the  Catholic  Church.  Let  his  prayer  go  up  to  GOD, 
looking  towards  "Jerusalem  which  is  above,  which  is 
the  Mother  of  us  all." 

The  Second  Mo'rning  Lesson  contains  one  of  those 
marvellous  discourses  which  St.  John  alone  has  pre- 
served to  us, — wherein  JESUS  opened  to  his  Disciples  and 
before  the  unbelieving  Jews  as  well,  the  meaning  and 
purpose  of  His  coming,  and  exhorts  them  all  to  turn  to 
Him  that  they  might  have  everlasting  life. 

An  Anthem  for  this  Sunday  might  -be  made  of  the 
words,  (Numb.  xiii.  23,)  "They  came  unto  the  brook 
of  Eshcol,  and  cut  down  from  thence  a  branch  with  one 
cluster  of  grapes,  and  they  bare  it  between  two  upon 
a  staff,  .  .  .  saying,  The  land  floweth  with  milk  and 
honey,  and  this  is  the  fruit  of  it." 


passion  Sunfcap 

WHILE  the  Israelite,  in  the  desert,  was  dying  of  the 
plague,  it  was  natural  that  he  should  forget  everything 
but  his  horrible  condition  and  disease  ;  but  when  Moses 
lifted  up  the  serpent,  and  bade  him  look,  and  be  saved, 
self  was  comparatively  forgotten.  He  looked  in  faith, 
and  was  healed.  So,  while  the  penitent  in  the  former 
weeks  of  Lent  has  probed  and  examined  his  heart,  and 
bewailed  his  sin  and  uncleanness,  he  has  been  chiefly 
concerned  with  his  own  wretchedness  and  unworthiness 
of  relief ;  but  when,  to-day,  the  Church  begins  to  set  be- 
fore him  Christ  crucified  as  his  cure,  it  is  time  to  look 
unto  Him  and  be  saved— to  cast  our  burden  upon  the 
130 


Passion  Sunday 

Lord, — to  behold  and  see  if  there  be  any  sorrow  like 
unto  His  sorrow,  which  is  done  unto  Him  ! 

To-day  is  called  Passion  Sunday,  because  the  Services 
begin  to  relate  the  story  of  our  Lord's  sufferings  and 
death.  The  Atonement  is  pre-eminently  the  theme  of 
this  day.  Christ  is  exhibited  as  our  Great  High  Priest  ; 
and  from  now  to  Easter,  the  Lamb  of  GOD,  dumb  before 
His  shearers,  is  the  engrossing  object  of  wonder,  of 
worship,  and  of  love. 

The  Services  of  this  day  will  strike  the  attentive  wor- 
shipper as  singularly  harmonious  throughout.  They 
are  full  of  the  name  that  is  honey  in  the  mouth  and 
music  in  the  ear,  mel  in  ore,  melos  in  aure.  In  the  first 
Morning  Lesson,  we  observe  two  texts  as  peculiarly 
suited  to  the  season.  The  first  is,  "there  shall  be  a 
fountain  opened  for  sin  and  uncleanness"  by  which  we 
are  reminded  of  the  water  and  the  blood,  which  flowed 
from  the  cleft  side  of  the  Redeemer.  The  other  is, 
"Awake,  O  sword,  against  my  shepherd,  against  the 
man  that  is  my  fellow,  saith  the  Lord  of  Hosts  !"  This 
text  our  Saviour  applied  to  Himself  expressly  (St.  Matt, 
xxvi.  31,)  and  thus,  "  thought  it  not  robbery  to  be  equal 
with  GOD,  the  Man  that  is  GOD'S  Fellow  !  How,  except 
by  the  Church's  doctrine  of  the  consubstantiality  of  the 
Son  with  the  Father,  and  of  the  Mystery  of  the  Incarna- 
tion, is  such  language  to  be  interpreted  ? 

The  Second  Lesson  is  our  Lord's  sad  prediction  of 
the  destruction  of  Jerusalem  and  of  the  sorrows  which 
should  come  upon  His  disciples, — a  discourse  which  was 
delivered  in  the  Temple  very  shortly  before  His  be- 
trayal and  Crucifixion  and  which  breathes  the  tenderness 
of  our  Great  High  Priest. 

The  Epistle  begins  "  Christ  being  come,"  and  declares 
His  power  to  give  us  peace  with  GOD,  as  a  High  Priest 


Passion  Sunday 

of  good  things.  The  Levitical  Sacrifices,  as  a  great 
system,  illustrative  of  the  one  Sacrifice  of  the  Lamb  of 
GOD,  which  alone  explains  them,  are  then  expounded, 
in  connection  with  the  priesthood  of  Christ.  And  then, 
the  Holy  Gospel  is  a  touching  exhibition  of  the  blind- 
ness of  the  Jews,  to  this  glory  which  had  been  the  joy 
of  Abraham,  and  the  desire  of  all  nations.  It  exhibits 
the  Lord  of  Glory  "  enduring  that  contradiction  of  sin- 
ners," which  is  elsewhere  spoken  of.  They  said,  "  He 
hath  a  devil !"  They  impudently  looked  into  His  face, 
scanned  His  features,  and  pronounced  Him  not  yet 
fifty  years  old :— proof  that  He  looked  older  than  He 
really  was.  In  reply  He  assumes  the  great  name  of 
the  self-existing  One — I  AIM.  Then  they  took  up  stones 
to  stone  Him,  but  JESUS  went  out  of  the  Temple  !  So 
the  glory  departed,  and  "Ichabod"  was  its  name,  and 
desolation  its  award. 

The  Introit  is  Psalm  fifty-fourth  ;  but  it  is  an  ancient 
custom  to  omit  the  Introit  and  the  Gloria  Patri,  on  this 
day  ;  and  not  to  sing  the  latter  again  till  Easter  Sunday. 

Of  the  Collect  it  is  only  necessary  to  say,  that  with 
the  Epistle  and  Gospel,  it  remains  as  it  stands  in  the 
ancient  Sacramentaries,  for  this  Sunday.  In  the  Even- 
ing we  have  the  wonderful  prophetical  vision  of  Daniel 
concerning  the  Ancient  of  Days. 

The  Prophet's  description  of  the  Son  of  GOD,  whom 
he  beheld  in  vision,  is  remarkably  like  that  of  St.  John, 
who  beheld  the  same  unchangeable  Lord  in  the  Isle  of 
Patmos.  Thus  Christ  is  set  before  us  as  the  Alpha  and 
Omega,  the  First  and  the  Last ;  the  Lord  alike  of  the 
Prophets  and  Apostles,  the  great  I  AM,  ' '  Who  was,  and 
Who  is,  and  Who  is  to  come."  The  description  of  His 
vesture  shows  Him  as  the  great  High  Priest  of  the 
Church.  He  is  "clothed  in  linen,"  "His  garment  as 
132 


Palm  Sunday 


white  as  snow,"  surpliced  in  His  light  raiment,  as  our 
glorious  Melchisedec,  about  to  offer  Himself  as  the 
Lamb  without  blemish,  for  the  sins  of  the  whole  world. 

The  Second  Lesson  follows  with  words  of  comfort  and 
strength  and  instruction.  The  sacrifice  of  all  for  Christ, 
—  justification  through  His  merits  alone,  —  the  fellowship 
of  His  sufferings,  and  the  power  of  His  resurrection,  — 
these  are  its  themes.  It  glories  in  "the  Cross  of 
Christ,"  and  concludes  with  a  fervent  exhortation,  and 
a  promise  of  the  Resurrection.* 

Oh,  how  amiable  would  be  the  tabernacles  of  the 
Lord,  if  only  all  kept  holy-day  in  the  spirit,  and  with 
the  understanding  of  the  inimitable  Service  of  the 
Church,  this  day  !  From  now  till  Easter  the  devout 
Churchman  enjoys  a  soul-ful  of  spiritual  meat.  He 
goes  in  and  out,  and  finds  pasture,  with  the  good  Shep- 
herd ;  and  beholds,  in  all  the  glory  of  His  wonderful 
humiliation,  the  patient  Lamb  of  GOD. 


palm  Sunftag 

"  REJOICE  greatly,  O  daughter  of  Zion  !  behold  thy 
king  cometh  unto  thee  ;  he  is  just  and  having  salva- 
tion ;  lowly  and  riding  upon  an  ass,  and  upon  a  colt,  the 
foal  of  an  ass."  With  these  words  at  the  beginning  of 
the  First  Morning  Lesson  does  the  Church  annually 
celebrate  the  day,  on  which  this  ancient  prophecy  was 

*  To-day,  and  also  on  Palm  Sunday,  notwithstanding  the  length  of 
the  Service,  should  be  read  the  warning  for  the  Easter  communion  — 
all  of  it—  for  the  people  seldom  hear  it.  Indeed,  at  this  time  in  the 
year  it  would  be  helpful  if  every  congregation  might  hear  the  Ex- 
hortation on  page  242  of  the  Prayer-Book. 


Palm  Sunday 

fulfilled.  It  was  on  the  first  day  of  the  week  in  which 
He  suffered,  that  our  Lord  entered  the  Holy  City  in 
this  way.  The  multitude,  by  a  divine  influence,  obeying 
the  prophet,  greeted  His  approach  with  hosannas,  and 
strewed  their  garments  and  waved  palm-branches  before 
Him.  This  beautiful  and  striking  event,  in  the  life  of 
our  Saviour,  viewed  in  connection  with  the  scenes  that 
immediately  followed, — the  hosanna  of  Sunday,  con- 
trasted with  the  away  with  him  of  Friday, — has  taken 
deep  and  mysterious  hold  upon  the  hearts  and  the  im- 
aginations of  men,  and  its  associations  still  brighten 
with  melancholy  light  the  sombre  solemnities  of  the 
week  before  us.  Many  there  are  who  bear  a  green 
sprig  or  piece  of  palm  in  their  hands  to  Church,  as  a 
silent,  though  expressive  memorial  of  Him  who  dis- 
dained not  to  accept  the  same  tribute  from  His  Apostles  ; 
and  we  learn  from  an  English  writer  that  owing  to  their 
former  general  use,  in  this  way,  "the  catkins  of  the 
sallow  or  large-leaved  willow,  which  are  now  in  full 
bloom,  are  still  called  palms,  by  the  country-people  of 
England."  Whatever  outward  customs  are  observed, 
we  can  think  as  we  go  to  Church,  in  the  bland  spring 
sunshine,  how,  as  at  this  time,  and  on  such  a  day,  our 
blessed  Lord  came  into  Jerusalem,  to  die  for  our  sins. 
We  can  identify  ourselves  with  the  scene,  as  it  was  once 
in  reality  passing.  Here  is  our  gracious  Master  who  has 
gone  about  doing  good  so  long,  approaching  on  His 
meek  beast,  the  City  that  "slayeth  the  prophets  and 
toneth  them  that  are  sent  unto  her."  The  multitudes 
are  going  up  to  the  Passover  ;  and  rejoicing  to  get  a 
glimpse  of  the  marvellous  Nazarene,  and  trusting  that 
He  is  about  to  exert  His  miraculous  power  for  the 
worldly  restoration  of  His  country,  they  have  plucked 
down  boughs  from  the  trees,  and  are  laying  even  their 
134 


Palm  Sunday 

raiment  beneath  His  feet.  He,  the  while,  rides  on  in 
silence,  for  great  is  the  travail  of  His  soul,  and  His  time 
is  come.  It  is  the  day  when  the  shepherds  are  driving  the 
lambs  into  Jerusalem  to  be  sacrificed  at  the  Passover ; 
the  highways  are  full  of  the  victims  ;  but  lo  !  here  is  our 
very  Paschal  Lamb  led  by  His  own  love  to  the  slaughter, 
and,  like  the  sheep  before  the  shearer,  opening  not  his 
mouth. 

\Yith  such  meditations,  let  us  employ  our  time  till  the 
Service  begins.  Then  let  us  endeavor  to  do  more  than 
those  who  merely  cast  their  vesture  in  the  way,  in  obedi- 
ence to  the  sentence,  "  Rend  your  hearts,  and  not  your 
garments,  and  turn  unto  the  Lord." 

As  we  listen  to  the  fearful  details  of  the-  Passion,  as 
they  are  given  by  St.  Matthew,  in  the  Second  Lesson,  and 
in  the  Holy  Gospel,  let  us  resolve  that,  forsaking,  as  far  as 
possible,  all  worldly  thoughts,  we  will  devote  this  hal- 
lowed week  to  devout  meditations  on  the  Cross,  and  to 
ardent  adoration  of  the  Crucified. 

The  Introit  is  Psalm  6ist.  But  Psalm  118  is  even  more 
appropriate,  especially  from  the  25th  verse  ;  for  these  are 
the  words  of  the  Hosanna  which  was  shouted  before 
Christ  Himself  on  this  day.  By  ancient  custom  there 
are  no  Introits  appointed  for  the  remaining  days  of  the 
week,  until  Good  Friday.  The  Collect,  although  it  is 
the  ancient  Latin  one  for  the  day,  has  been  delicately 
improved  in  the  process  of  translation. 

The  Gospel,  as  we  have  said,  is  the  narrative  of  the 
Passion,  according  to  the  Evangelist ;  and  the  Epistle  is 
comprehensive  of  the  whole  spirit  of  the  week.  Sublime 
as  that  glorious  passage  is  at  any  time,  it  never  affects  us 
as  it  does  in  connection  with  the  overpowering  solemni- 
ties of  Palm  Sunday,  and  as  associated  with  the  scenes 
about  to  be  renewed  during  the  week.  It  compresses 


Palm  Sunday 

the  whole  Gospel  into  such  a  condensation  of  language ; 
it  so  vividly  pictures  the  Incarnation,  the  Passion,  and 
Ascension  together  ;  it  so  feelingly  gives  utterance  to 
our  natural  emotions,  that  we  spontaneously  bow  soul 
and  body  when  we  hear  the  words  of  the  Apostle  : — "  He 
humbled  Himself,  and  became  obedient  unto  death,  even 
the  death  of  the  Cross:  Wherefore  GOD  also  hath  highly 
exalted  Him,  and  given  Him  a  Name  which  is  above 
every  name  :  that  at  the  Name  of  JESUS  every  knee 
should  bow,  .  .  .  and  every  tongue  should  confess  that 
JESUS  CHRIST  is  Lord,  to  the  glory  of  GOD  the  Father." 

Let  it  be  observed  that  in  both  the  Epistle  and  Gospel  the 
Royalties  of  Christ  are  strikingly  displayed.  Christ, 
as  the  King  of  Israel,  is  the  burden  of  the  day.  JESUS 
was  to  be  rejected  after  a  full  declaration  of  His  true 
character  ;  He  was  the  King  of  the  Jews,  and  as  such  he 
displayed  Himself,  in  His  official  Advent  to  Jerusalem 
and  the  Temple,  on  Palm  Sunday.  But  His  kingdom 
was  not  of  this  world. 

The  First  Lesson,  at  Evening  Prayer,  contains  Daniel's 
mysterious  prediction  of  this  solemn  week,  as  that  in 
which  Messiah  should  be  cut  off,  but  not  for  Himself. 
In  the  Second  Lesson  we  have  from  St.  John's  Gospel 
the  record  of  the  great  event  of  the  Day,  the  triumphal 
entry  into  the  Holy  city. 

The  subsequent  events  of  this  day  were,  in  brief,  as  fol- 
lows :  Our  Lord,  after  reaching  the  Temple,  healed  many 
of  the  sick,  blind,  and  lame,  and  graciously  accepted  the 
hosannas  of  the  children.  St.  Philip  announced  to  our 
Lord  that  certain  Greek  proselytes,  who  could  not  enter 
the  interior  of  the  Temple,  were  anxious  to  see  Him, 
and  He  therefore  went  to  them,  in  the  Court  of  the  Gen- 
tiles. Here  He  predicted  the  Conversion  of  the  Gentiles, 
as  the  glorious  harvest  of  His  own  death  and  resurrec- 
136 


The  Holy  Week 

tion  ;  and  as  he  uttered  a  prayer  to  the  Father,  He  was 
answered  by  a  miraculous  voice,  which  the  people  mis- 
took for  thunder.  Our  Lord  further  fulfilled  the  pro- 
phecy, in  clearing  the  Temple  of  the  profane  traffickers, 
by  whom  it  was  polluted,  and  in  so  doing  He  seems  to 
have  been  miraculously  sustained,  and  also  to  have  had 
the  consciences  and  sympathies  of  the  people  in  His 
favor.*  In  this  He  gave  a  foretaste  of  the  Last  Day, 
and  showed  us  that  His  mercy  does  not  annihilate  His 
judgment.  He  also  showed  how  easily  He  might  have 
overcome  His  enemies,  and  even  seized  the  government, 
had  such  been  His  motive.  St.  John  asserts  that  many 
of  the  chief  priests  did,  in  fact,  believe  on  Him,  but 
they  were  afraid  to  confess  him  openly.  At  evening, 
the  Holy  Saviour  returned  to  Bethany,  with  the  Twelve, 
and  was  probably  the  guest  of  the  beloved  Lazarus,  and 
his  pious  sisters.  On  the  previous  evening,  Mary  had 
anointed  Him  "  for  His  burial  :"  as  it  were  applying  to 
Him  the  language  of  the  Bride,  in  the  Canticles,  "Be- 
cause of  the  savor  of  Thy  good  ointments  —  Thy  name  is 
an  ointment  poured  forth—  therefore  do  the  Virgins  love 
Thee." 


Ube  t)ols  TKleefc 


WE  are  drawing  nearer  and  nearer  to  the  Cross  ;  and 
do  not  our  hearts  burn  within  us  by  the  way  ?  To  those 
who  really  know  the  love  of  Christ  which  passeth  knowl- 
edge, what  a  season  is  this  !  The  Master  calls  us  not 
servants,  but  friends:  we  are  not  living  in  the  twen- 

*  Mai.  iii.  I. 

137 


The  Holy  Week 


tieth  century,  nor  in  the  uttermost  parts  of  the  earth.  We 
are  carried  back  to  the  Holy  Land,  and  to  the  Passover 
which  JESUS  desired  to  eat  with  His  disciples.  We  are 
not  hearing — we  are  living  the  history  of  our  Redemp- 
tion. Happy  are  they  who  duly  celebrate  these  Myste- 
ries, acquainting  themselves  more  and  more  with  Him 
whose  countenance  was  marred  more  than  the  sons  of 
men,  but  who  is,  to  us,  the  Chief  among  ten  thousand, 
and  the  One  altogether  lovely  ! 

How  sublimely  the  Epistle  for  this  morning  opens ! 
How  augustly  it  ushers  in  the  glorious  Sufferer  coming 
to  redeem  His  people  !  Whether  it  be  read  in  the  quiet 
country  Church,  or  in  the  spacious  choir  of  the  Cathedral, 
it  is  everywhere  the  same ;  yet  every  year  more  significant, 
and  more  precious  to  the  soul :  ' '  Who  is  this  that  cometh 
from  Edom,  with  dyed  garments  from  Bozrah  ?  this  that 
is  glorious  in  His  apparel,  travelling  in  the  greatness  of 
His  strength ;  I  that  speak  in  righteousness,  mighty  to 
save ! " 

The  whole  of  this  prophecy,  read  in  immediate  con- 
nection with  Good  Friday  and  Palm  Sunday,  strikes  us 
as  a  happy  illustration  of  the  sagacity  with  which  our 
Holy  Mother  ministers  to  us  the  rich  bounties  of  the  Word 
of  GOD.  The  Gospel  makes  its  mark  as  an  experience. 
We  gain  living  associations  with  different  Scriptures,  and 
learn  their  interpretation,  as  a  child  learns  language,  not 
in  harsh  tasks  from  a  mere  master,  but  in  delightful  and 
winning  intercourse  with  a  mother,  who  day  by  day 
adapts  her  discourse  to  our  growing  powers,  and  im- 
presses truth  on  our  minds,  as  it  were,  by  example,  rather 
than  by  direct  indoctrination.  Hence  this  chapter  gets  its 
meaning,  in  our  minds,  from  its  place  in  the  Liturgy.  We 
care  not  for  what  mere  critics  or  barren  literalists  may 
fancy  to  be  the  sense.  To  us  it  is  full  of  the  Saviour  ;  and 


The  Holy  Week 

whenever  we  see  it  in  our  Bible,  we  remember  how  it  is 
wont  to  sound  in  our  ears,  in  the  week  of  the  Redeemer's 
Passion.  Delightful  art,  by  which  the  pure  milk  and  the 
rich  meat  of  the  Word  are  thus  duly  dispensed,  in  their 
season,  to  the  children  of  Christ's  Bride  !  Some  have 
objected  that  this  prophecy  speaks  of  a  day  of  vengeance, 
whereas  it  was  a  day  of  suffering.  But  let  us  reflect  that 
it  is  a  highly  lyrical  poem,  wherein  the  Passion  is  viewed 
as  that  contest  with  the  powers  of  darkness,  in  which 
Satan's  head  was  finally  bruised.  It  was  also  a  day  of 
terrible  vengeance  to  the  Jews  ;  and  the  scourging  of 
those  who  profaned  the  temple  must  be  regarded  as  a 
foretaste  of  the  dreadful  retribution  which  afterwards 
visited  Jerusalem,  and  made  that  temple  a  heap  of  stones. 
The  Church  has  taken  care  that  each  of  the  Evangelists 
should  be  heard  this  week,  in  his  narrative  of  the  Passion. 
So,  yesterday,  the  Holy  Gospel  was  taken  from  St.  Mat- 
thew; and  to-day  St.  Mark  is  begun.  Though  we  do  not 
include  in  our  plan  any  commentary  on  the  Scripture  it- 
self, yet  we  will  note  what  is  peculiar  in  the  Gospel,  as  con- 
tributing to  Liturgical  completeness.  The  Gospel  of 
St.  Mark  is  traditionally  ascribed  to  the  patronage  of  St. 
Peter  ;  and  there  is  little  doubt  that  it  was  composed  by 
his  direction  and  care,  under  inspiration  of  the  Holy 
Ghost.  As  St.  Peter's  fall  and  repentance,  therefore,  are 
an  important  part  of  the  tremendous  drama  before  us, 
his  account  of  that  transaction,  with  which  the  Holy 
Gospel  concludes  to-day,  must  be  heard  with  peculiar 
interest.  It  is  his  confession.  Let  it  be  remarked,  then, 
that  while  the  other  Evangelists  seem  more  slightly  to 
detail  his  guilt,  and  more  fully  to  record  his  penitence, 
he,  on  the  other  hand,  gives  his  shame  in  all  its  base- 
ness ;  and  when  he  comes  to  speak  of  his  repentance, 
gives  himself  the  least  credit  that  is  possible.  Other 
139 


The  Holy  Week 

Gospels  say,  "  he  went  out  and  wept  bitterly."  St.  Peter 
only  says,  "And  when  he  thought  thereon  he  wept." 
How  eloquent  the  simplicity — how  touching  the  silence — 
of  one  who  in  two  words  relates  the  hours  of  anguish, 
the  bitterness  of  which  language  could  not  describe  ! 
St.  Peter  seems  to  leave  it  with  GOD  :  to  say— I  will  not 
tell  how  I  repented  ;  Lord,  Thou  knowest  my  groaning  ; 
put  my  tears  into  Thy  bottle  :  are  they  not  noted  in  Thy 
book? 

In  the  Lessons  from  the  Old  Testament  during  Holy 
Week,  we  are  for  the  most  part  lovingly  instructed  con- 
cerning various  types  of  Christ  and  his  Redeeming 
Work.  This  morning  we  read  of  the  acceptable  sacrifice 
of  Abel,  and  of  the  hatred  and  treachery  of  Cain,  akin  to 
that  spirit  which  betrayed  and  crucified  the  LORD  JESUS. 

In  the  Second  Morning  Lessons  for  three  days,  our 
gracious  High  Priest,  touched  with  the  feeling  of  our  in- 
firmities, condescends  to  talk  with  us,  and  to  strengthen 
us,  as  He  did  His  disciples  in  the  upper  room  "in  the 
night  in  which  He  was  betrayed."  How  choicely  the 
Church  tells  o'er  her  treasures,  and  counts  and  weighs 
the  parting  words  of  comfort,  which  fell  from  her  divine 
Lord,  ere  He  left  her,  nineteen  hundred  years  ago  ! 

In  the  Evening  Lesson  from  the  Book  of  Numbers  we 
read  of  that  smitten  Rock,  from  which  water  came  forth 
to  refresh  the  people.  And  we  remember  the  inspired 
comment  of  St.  Paul:  "They  drank  of  that  spiritual 
Rock  that  followed  them,  and  that  Rock  was  Christ." 
Most  appropriate  for  this  service  is  that  hymn  of  Hora- 
tius  Bonar  (673)  which  contains  the  words  : 

"  I  heard  the  voice  of  JESUS  say, 

Behold,  I  freely  give 
The  living  water ;  thirsty  one, 
Stoop  down  and  drink,  and  live." 
140 


The  Holy  Week 

In  old  time  it  was  customary  to  rehearse,  on  every  day 
of  the  Holy  Week,  the  events  of  that  day  ;  the  more 
forcibly  to  impress  the  minds  of  the  people  with  the 
history  of  their  redemption.  In  this  way,  the  great  mys- 
teries of  our  faith  were  solemnly  renewed  and  commem- 
orated annually.  But  a  perversion  of  the  original  sim- 
plicity was  introduced,  and  the  Clergy,  in  an  ignorant 
age,  invented  scenic  representations  of  the  events  ;  one 
of  which  (the  feet-washing)  has  been  retained  until  very 
lately,  even  in  some  reformed  communions.  Thus  grew 
up  those  dramas  called  Mysteries,  or  Scripture  plays, 
which  in  time  became  painfully  profane.  But  our  object 
in  mentioning  this  is  to  suggest  the  happy  effect  of  the 
Mysteries  of  Holy  Week,  if  only  preserved  in  their 
original  form.  The  pastor  with  his  flock,  the  mother 
with  her  children,  can  still  rehearse  day  by  day,  this 
week  what  JESUS  did  on  each  day,  for  their  souls.  Thus 
will  the  Gospel  story  sink  deeper  in  the  heart,  and  Holy 
Week  and  Easter  be,  each  year,  more  perfectly  realized, 
and  more  earnestly  desired. 

Thus,  "the  Mysteries"  celebrated  to-day  would  be 
the  morning-walk  from  Bethany  ;  the  cursing  of  the 
barren  fig-tree,  as  a  symbol  of  the  Jewish  nation  ;  the 
second  cleansing  of  the  Temple  ;  and  the  return  at  night- 
fall to  the  Mount  of  Olives. 


THE  events  of  this  day,  as  given  in  the  Harmonies  of 
the  Gospels,  are  very  striking.  As  our  Lord,  with  His 
disciples,  passed  the  fig-tree,  on  their  way  to  the  city, 
they  were  appalled  to  see  that  it  had  withered  away  so 
soon.  It  was  not  only  a  type  of  the  Jewish  nation,  but 
also  of  the  traitor  Judas. 

141 


The  Holy  Week 

In  the  Temple,  our  Blessed  Saviour  spake  many  of 
His  parables,  on  this  day,  and  among  others  that  of  the 
vineyard  and  the  wicked  husbandmen.  The  hearers 
saw  its  bearings,  and  were,  apparently,  much  affected 
by  it,  for  the  time.  As  He  left  the  Temple,  He  was  led, 
by  the  pride  which  the  disciples  showed  in  its  magnifi- 
cence, to  foretell  its  speedy  ruin ;  and,  seated  on  the 
Mount  of  Olives,  He  further  enlarged  on  this  as  a  type 
of  the  end  of  all  things.  As  the  sun  was  setting,  He 
foretold  His  hour  as  fast  approaching.  Thus,  our  Lord 
to-day  abandoned  the  Temple  forever  to  its  fate ;  and 
the  Jewish  people  were  solemnly  given  over  to  their  own 
devices,  in  punishment  for  their  rejection  of  the  Messiah. 

The  Epistle  is  well  suited  to  the  day  in  which  JESUS 
"endured  such  contradiction  of  sinners";  and  the  Gos- 
pel concludes  the  narrative  of  St.  Mark.  The  Lesson 
from  Numbers  tells  of  the  brazen  serpent  whose  true 
significance  was  declared  by  our  Lord  Himself  when 
He  said  :  "As  Moses  lifted  up  the  serpent  in  the  wilder- 
ness, even  so  must  the  Son  of  Man  be  lifted  up,  that 
whosoever  believeth  in  Him  should  not  perish,  but  have 
eternal  life."  The  Lesson  from  St.  John  contains  more 
of  our  Saviour's  parting  words  to  his  disciples.  In  the 
Evening  Lesson  from  Leviticus,  we  have  Jehovah's  ru- 
brics for  the  service  on  the  great  day  of  Atonement,  when 
the  High  Priest  offered  the  sin  offering,  sent  away  the 
scapegoat,  and  brought  the  blood  of  the  sacrifice  into  the 
Most  Holy  Place. 

Thus  are  we  led  to  compare  scripture  with  scripture. 
Thus  do  we  learn  to  discern  the  Gospel  in  the  Older  Dis- 
pensation, and  to  interpret  the  Mosaic  books  by  the  light 
of  the  tender  memories  of  Holy  Week. 


142 


The  Holy  Week 


OF  "the  Mysteries"  celebrated  this  day,  the  conspic- 
uous and  absorbing  one  is  the  sale  of  "  Him  that  was 
valued,"  for  thirty  pieces  of  silver. 

The  Epistle,  therefore,  explains  why  it  was  necessary 
to  the  new  Covenant  that  JESUS  should  die  ;  and,  as  to- 
morrow will  tell  us  how  JESUS  instituted  the  "New  Tes- 
tament in  His  Blood,"  so  to-day  rehearses  how  Moses, 
with  the  blood  of  calves  and  goats,  ordained  the  first 
Testament  with  the  words,  "this  is  the  blood  of  the 
Testament,  which  GOD  hath  enjoined  unto  you."  This 
word  "Testament"  would  be  more  intelligible  to  the 
average  hearer  if  it  were  translated  "Covenant"  as  in 
the  Revised  Version. 

The  Holy  Gospel  commences  St.  Luke's  pictorial  nar- 
rative of  the  sublime  events  of  the  Passion.  Observe, 
in  this  Gospel,  the  fact  that  our  Lord  was  blindfolded, 
when  they  smote  Him.  It  has  been  well  remarked,  that, 
but  for  this  minute  fact,  thus  mentioned,  we  should  have 
been  unable  to  see  the  point  of  St.  Matthew's  story  ;  for 
that  Evangelist  merely  states  that  "they  smote  Him  with 
the  palms  of  their  hands,  saying,  Prophesy  unto  us,  Thou 
Christ,  who  is  he  that  smote  Thee?"  Thus  it  is,  however, 
that  the  more  closely  we  inspect  the  Gospels,  the  more 
we  shall  be  convinced  of  their  artless  and  simple  truth- 
fulness. Doubtless,  other  things  not  easily  explained, 
as  we  now  read,  would  be  very  clear  if  we  understood 
all  the  customs  and  peculiarities  of  the  times  and  places 
mentioned.  Thus,  there  is  an  apparent  difficulty  about 
the  cock-crowings,  which  entirely  disappears  on  the  close 
comparison  of  the  most  learned  critics.  The  scarlet 
robe  of  one  Evangelist  is  the  same  as  the  purple  robe 
of  the  other  ;  for  the  color  intended  is  a  glaring  combi- 
M3 


The  Holy  Week 

nation  of  these  dyes,  well  described  by  St.  Luke  as  a 
gorgeous  robe. 

In  the  Lesson  from  the  Prophet  Zechariah,  we  notice, 
on  this  day  of  the  Betrayal,  the  typical  incident  :  "  They 
weighed  for  my  price  thirty  pieces  of  silver."  The  Les- 
son from  St.  John  narrates  the  discourse  of  our  Lord  at 
the  table  when  the  Traitor  was  present,  and  "after  the 
sop"  went  out  to  perfect  his  treacherous  purposes. 

At  Evening  Prayer  we  read  from  the  patriarchal  records 
how  Joseph's  brethren,  "moved  with  envy,"  sold  him  to 
the  Ishmaelites  to  be  a  servant,  for  twenty  pieces  of  silver. 
"  But  GOD  was  with  Him,  and  delivered  Him  out  of  all 
his  afflictions,"  (Acts  vii.  9,  10,  )  a  type  thus  of  Him  who 
bowed  His  head  and  humbled  Himself  to  take  upon 
Him  the  form  of  a  servant  that  he  might  indeed  be  ex- 
alted. 

The  Second  Lesson  at  Evening  Prayer  carries  out  the 
consistent  teaching  of  the  day  by  telling  us  in  the  beau- 
tiful language  of  St.  Peter  how  precious  above  all  price 
or  estimate  is  that  blood  of  JESUS  who  was  basely  be- 
trayed for  a  few  coins  ;  but  hath  obtained  for  us  "an  in- 
neritance,  incorruptible  and  undented  and  that  fadeth 
not  away." 


THIS  day  is  so  called  as  being  Dies  Mandafi,  the  Day 
of  the  Mandate  ;  that  is  to  say,  of  the  command,  "Do 
this  in  remembrance  of  Me."* 

This  day  the  Church's  gates  are  opened  wide,  that  the 
truly  penitent  may  come  back  to  the  Saviour,  and  begin 
anew  to  sup  with  JESUS,  according  to  His  precepts.  The 
warning  to  the  Easter  Communion  is  appropriately  read 

*  Or,  as  some  say,  the  day  of  the  "  new  commandment,"  to  love 
one  another. 

144 


The  Holy  Week 

in  its  entirety  after  the  Holy  Gospel,  and  nothing  could 
be  more  appropriate  than  that  very  solemn  one  which  is 
provided  in  case  the  pastor  has  a  negligent  flock.  (Prayer- 
Book,  p.  242.)  Alas  !  in  these  days,  what  pastor  sees 
even  the  greater  part  of  his  adult  flock  zealous  and 
faithful  in  attendance  on  the  Holy  Eucharist?  To-day, 
all  lukewarm  believers  are  admonished.  If  there  be 
those,  therefore,  who  have  allowed  the  world  or  their 
own  carnal  will  to  withdraw  them  from  the  Altar,  let 
them  return  this  day,  in  dust  and  ashes,  and  neglect  their 
Redeemer  no  longer.  Or,  if  there  be  those  who  labor 
under  the  Church's  discipline,  to-day  is  the  day  of  res- 
toration ;  let  them  ask  of  those  who  bear  the  keys  of 
the  Kingdom,  and,  if  truly  penitent,  they  may  again  be 
admitted  to  the  fold. 

We  commemorate  this  day  the  Institution  of  the  Blessed 
Sacrament  of  the  Eucharist,  and  there  are  usually  cele- 
brations in  all  our  churches.  The  Morning  Prayer  should 
begin  with  the  prophetic  sentence  from  Malachi ;  and 
with  reference  to  the  penitential  character  of  the  day, 
there  might  be  appropriately  added  that  from  the  Psalter, 
' '  The  sacrifices  of  GOD  are  a  broken  spirit. "  The  Fourth 
Selection  of  Psalms  will  perhaps  be  found  more  appro- 
priate than  the  Psalms  for  the  day,  as  it  contains  Psalms 
which  all  relate,  more  or  less,  to  the  Table  of  the  Lord, 
the  Christian  Altar.  "  Oh,  taste  and  see  how  gracious 
the  Lord  is,"  is,  in  fact,  an  ancient  selection  for  use  at 
the  Lord's  Supper. 

The  First  Lesson  is  most  appropriate  to  the  day, 
being  the  narrative  of  the  "bread  from  heaven" — the 
manna — which  Jehovah  provided  for  His  people  in  the 
wilderness  ;  concerning  which  the  Second  Morning  Les- 
son furnishes  an  inspired  commentary,  in  that  wonderful 
discourse  contained  in  the  Sixth  Chapter  of  St.  John's 
10  145 


The  Holy  Week 

Gospel.  A  mine  of  priceless  wealth  is  ready  for  any 
disciple  who  will  prayerfully  study  with  a  reference  Bible 
these  two  lessons  and  parallel  passages.  All  of  this  and 
much  more  which  follows  is  peculiarly  appropriate  to  this 
day  of  the  Sacrament,  wherein  we  seek  the  fulfilment  of 
the  Saviour's  pledge,  "  Whoso  eateth  My  flesh  and  drink- 
eth  My  blood  hath  eternal  life  ;  and  I  will  raise  him  up  at 
the  last  day." 

The  Evening  Lesson,  from  Genesis,  brings  to  our  view 
that  mysterious  personage  Melchisedec,  a  distinguished 
type  of  our  Great  High  Priest,  who  on  this  night  so  long 
ago  brought  forth  bread  and  wine  for  the  refreshment 
of  GOD'S  children. 

Then  follows,  in  the  Second  Lesson,  the  inspired  com- 
ment upon  the  history  of  Melchisedec,  which  the  Holy 
Spirit  has  preserved  for  us  in  the  Epistle  to  the  He- 
brews. 

As  we  behold  the  Paschal  Moon  this  evening,  making 
bright  with  her  pale  beams  the  scenes  of  the  Saviour's 
sufferings,  let  us  think  of  Gethsemane,  and  of  our  Lord's 
mysterious  agony,  on  which  the  same  Paschal  Moon 
presumed  to  shine  ;  and  let  us  profitably  meditate,  with 
shame  and  contrition,  on  the  profane  retinue  that  came 
with  lanterns  and  with  staves,  and  laid  hands  on  Him 
whom  His  own  familiar  friend  saluted  with  a  traitorous 
kiss. 

It  may  be  interesting  to  mention  that,  with  reference 
to  the  precept,  "ye  ought  also  to  wash  one  another's 
feet,"  which  probably  was  uttered  at  the  Last  Supper, 
the  Kings  of  England  were  long  accustomed  to  perform 
this  ceremony,  washing  the  feet  of  a  number  of  beggars, 
in  public,  at  Whitehall  Chapel,  after  Morning  Prayer, 
this  day.  King  James  II.  was  the  last  who  did  this  in 
person ;  but  at  least  as  late  as  1731  the  Archbishop  of 
146 


The  Holy  Week 

York  officiated  instead  of  the  Sovereign.  When  the 
ceremony  ceased  we  cannot  say  precisely  ;  but  a  relic  of 
it  is  still  preserved  in  the  annual  procession  at  the  Chapel 
Royal,  and  the  distribution  of  loaves  and  fishes  to  a  num- 
ber of  poor  persons  corresponding  numerically  with 
the  years  of  the  Sovereign's  age.  Bags  of  silver  are 
likewise  distributed  in  the  same  way.  Some  say  that  be- 
cause these  gifts  were  carried  in  maunds,  or  baskets, 
hence  this  day  received  its  name,  "Maundy-Thursday." 
All  this  is  very  well  ;  but  let  us  not  forget  the  spiritual 
import  of  what  JESUS  did,— teaching  us  by  his  example, 
condescension,  humility,  and  brotherly  love. 


GOOD  ffrioag 

Oh  come  and  mourn  with  me  awhile, 

And  tarry  here  the  cross  beside  ; 
Oh  come,  together  let  us  mourn  ; 

JESUS,  our  Lord,  is  crucified. 

THIS  is  the  great  and  awful  day  that  commemorates 
the  Redeemer's  sufferings.  Let  us  keep  it  in  solemn 
fasting  and  humiliation,  for  our  sins,  alas  !  were  thorns 
to  His  glorious  and  immaculate  Head,  and  nails  to  His 
holy  and  venerable  Hands. 

The  Service  begins,  of  course,  with  the  most  deeply 
penitential  of  the  Sentences,  and  the  Vcnite  and  other 
Canticles  are  read  without  music.  Indeed,  there  should 
be  no  chanting  or  gloria  during  this  day's  Sen-ices,  no 
organ-playing  except  for  the  solemn  Hymns  of  the  Pas- 
sion. Of  the  Proper  Psalms,  the  22nd  is  the  most  minute 
description  of  the  Passion  that  is  given  in  Holy  Writ  ; 
and  the  4oth  contains  that  oblation  of  Himself  which  was 
147 


The  Holy  Week 

made  by  the  Blessed  Word,  ere  yet  He  was  Incarnate  of 
the  Virgin.  "Lo,  I  come;  in  the  volume  of  the  book 
it  is  written  of  Me  that  I  should  fulfil  Thy  will,  O  My 
GOD.  I  am  content  to  do  it.  Yea,  Thy  law  is  within 
My  heart."  The  First  Lesson  is  the  narrative  of  the 
typical  offering  of  Isaac  ;  who,  bearing  the  wood  on  his 
shoulder,  as  JESUS  bore  His  cross,  asks,  "  Where  is  the 
Lamb?"  and  receives  an  answer  from  the  Father  of  the 
faithful,  "  GOD  will  provide  Himself  a  lamb,  my  son." 
When  it  is  remembered  that  it  was  on  the  same  Mount 
Moriah  that  JESUS,  in  fulness  of  time,  was  seen  bearing 
His  cross  towards  Calvary  like  Isaac,  the  amazing  beauty 
of  the  Lesson  will  be  felt.  Of  this  event,  the  prophecy 
is  explicit : — "  In  the  mount  of  the  Lord  it  shall  be  seen." 
"The  Lord  will  provide."  It  must  be  observed,  more- 
over, that  the  whole  transaction  was  designed  to  teach 
Abraham,  and  the  faithful  through  him,  that  the  love 
which  he  bore  to  his  son,  "his  only  son,"  was  only  a 
faint  type  of  that  of  the  Father  to  His  Well-beloved. 
St.  Paul  tells  us  that  the  unbinding  of  Isaac  was  a 
signal  type  of  the  Resurrection,  and  that  Abraham  acted 
as  he  did,  sustained  by  strong  faith  that  God  was 
able  to  raise  him  from  the  dead.  Thus  we  see  that  the 
patriarchs  knew  and  believed  more  of  the  Gospel  than  is 
usually  supposed.  The  Second  Lesson  begins  St.  John's 
narrative  of  the  Passion,  and  closes  with  the  astounding 
declaration  that  he  whom  the  Jews  chose  to  release  in- 
stead of  Christ,  was,  like  all  that  ever  came  before  Him, 
"a  thief  and  a  robber  !" 

For  the  Introit  may  be  used  a  passage  from  the  22nd 
Psalm,  "My  GOD,  my  GOD,  look  upon  me."  The 
Collects  are  three  ;  the  first,  commemorative  of  JESUS  ; 
the  second,  a  supplication  for  the  faithful ;  and  the  third, 
(after  the  example  of  Christ,)  a  prayer  for  His  murderers : 
148 


The  Holy  Week 

—  those  infidels  who  crucify  Him  afresh,  as  well  as  the 
pagans  who  know  Him  not ;  those  Turks  and  Heretics 
who  deny  His  power  and  Godhead  ;  and  those  unhappy 
Jews  who  wander  the  Earth,  as  living  witnesses  of  the 
hour  when  their  fathers  cried,  "  His  blood  be  on  us  and 
on  our  children."  These  Collects  are  very  ancient ;  and 
the  same,  or  similar  ones,  are  referred  to  by  St.  Augus- 
tine ;  though  the  introduction  of  the  word  "Turks"  must 
be  comparatively  modern. 

The  Epistle  is  a  majestic  passage  from  the  Epistle  to 
the  Hebrews,  explanatory  of  those  blessed  effects  of  the 
Redeemer's  Incarnation  and  Passion,  which,  in  spite  of 
its  fearful  commemorations,  has  gained  for  this  day  the 
name  of  Good  Friday.  The  Holy  Gospel  is  the  exceed- 
ingly full  and  tender  narrative  of  that  eye-witness  who 
alone  of  the  Apostles  clung  to  the  cross,  and  succored 
the  Mother  of  our  Lord,  when  the  sword  pierced  through 
her  heart.  Of  course  we  shall  spare  all  comment  on 
such  a  Gospel  ;  which,  after  the  other  three  have  been 
read  during  the  week,  seems  to  be  filled  up  with  the  ac- 
cumulated pathos  of  the  whole,  and,  like  a  cup  of  trem- 
bling, to  overflow.  After  the  words,  //  is  finished, 
and  again  after  the  words,  He  bowed  His  head  and  gave 
up  the  Ghost — a  Clergyman  who  reads  with  feeling  gen- 
erally makes  an  impressive  pause.  It  concludes  with  a 
remarkable  exposition  of  two  prophecies,  showing  how 
minute  are  the  details  of  the  Hebrew  Scriptures  in  their 
allusions  to  Christ.  The  Paschal  Lamb  was  to  be  care- 
fully slain,  and  no  bone  was  to  be  broken  ;  and  Zech- 
ariah  had  said,  "They  shall  look  on  me  whom  they 
have  pierced. ' '  Now  we  learn  that  both  of  these  matters, 
the  ordinance  and  the  saying,  were  prospective,  and 
sought  their  fulfilment  in  the  one  moment,  when  after  the 
death  of  JESUS,  the  executioner  forbore  to  break  His 
149 


The  Holy  Week 

legs,  but  a  soldier  thrust  his  spear  into  the  side  of  the 
Blessed  Body. 

It  may  at  first  appear  strange  that  there  is  no  Proper 
Preface  at  the  Trisagion,  for  so  solemn  a  day.  But  the 
reason  is  that,  except  for  the  sick,  the  Holy  Eucharist  is 
traditionally  not  offered  on  this  Fast.  As  the  day  itself 
is  a  mournful  commemoration,  and  as  the  Eucharistic 
Feast  little  comports  with  the  deep  abasement  of  our 
humiliation  on  such  a  day,  there  appears  every  reason 
of  congruity  for  this  omission.* 

At  Evening  Service  \ve  shall  find  relief  in  the  feeling 
that,  with  our  Master  "  the  worst  is  o'er"  ;  and  like  the 
holy  Marys  "sitting  over  against  the  sepulchre,"  our 
meditations  will  tenderly  linger  around  the  tomb  of 
JESUS.  In  the  whole  course  of  the  year  there  is  no  Les- 
son which  comes  into  its  place  more  effectively  than 
this  Evening's  Lesson  from  Isaiah,  so  full  of  pathos  and 
beauty  in  itself,  and  so  minutely  descriptive  of  the  events 
of  the  Passion.  No  one  on  hearing  it,  can  doubt  that 
Isaiah  "spake beforehand  of  the  sufferings  of  Christ,  and 
of  the  glory  that  should  follow."  St.  Peter  furnishes 
the  Second  Lesson,  full  of  instruction  as  to  the  many 
duties  which  follow  upon  our  Lord's  complete  work 
for  us. 

The  closing  words  we  may  well  take  to  heart  :  "  Christ 
also  suffered  for  us,  leaving  us  an  example  that  ye  should 
follow  His  steps  ...  by  whose  stripes  ye  were  healed." 

Oh,  let  us  keep  this  fast  with  the  true  spirit  of  the 
publican,  and  of  the  repentant  thief  ;  and  He  who  was 
crucified  "shall  see  of  the  travail  of  His  soul  and  be  sat- 
isfied." 

*  However,  concerning  this  there  is  much  difference  of  opinion. 
There  is  certainly  nothing  intrinsically  wrong  in  consecrating  on 
Good  Friday. 

150 


The  Holy  Week 


Hbrccs=Mours'  Service 

THE  Commemoration  of  the  Agony  of  our  Most  Holy 
Redeemer  upon  the  cross,  —  from  noon  until  three 
o'clock,  when  "He  bowed  His  head  and  gave  up  the 
ghost,"  —  is  a  devout  and  profitable  Service.  It  consists 
of  hymns,  scripture  readings,  and  prayers,  with  addresses 
on  the  Seven  Words  from  the  cross  or  other  subjects 
connected  with  the  crucifixion.  This  Service  should  by 
no  means  supersede  or  take  the  place  of  the  regularly 
appointed  Services  for  Morning  and  Evening.  It  is  a 
Service  unauthorized,  but  nevertheless  recognized  as 
profitable  and  appropriate,  as  may  be  seen  by  reference 
to  the  Hymnal.  (Hymn  530.) 

In  so  far  as  such  a  Service  contains  Prayers  which  are 
not  already  to  be  found  in  the  Book  of  Common  Prayer, 
it  should  be  submitted  to  the  Bishop  of  the  Diocese  for 
his  approval.  Otherwise  its  use  is  not  lawful. 

Rightly  used  and  solemnly  engaged  in,  and  concluded 
by  a  commemoration  of  the  Faithful  Departed,  the 
Three-Hours'  Service  is  most  helpful  for  the  due  observ- 
ance of  the  Day. 


WHERE  anthems  are  sung,  the  proper  anthem  for  this 
day  is,  "My  flesh  shall  rest  in  hope  :  for  why?  Thou 
wilt  not  leave  my  soul  in  Hell,  neither  shalt  thou  suffer 
thine  Holy  One  to  see  corruption." 

The  First  Lesson  at  Morning  Prayer  is  "  the  writing 
of  Hezekiah,  King  of  Judah,"  when  he  had  been  near  to 
death  and  was  "  recovered  of  his  sickness."  The  Sec- 


The  Holy  Week 

ond  Lesson  relates  how  JESUS  was  "with  the  rich  in  His 
death."  At  Evening  Prayer,  the  First  Lesson  refers  to 
the  precept  of  the  Passover,  which  in  its  Christian  ob- 
servance begins  on  the  Eve  of  Easter-day.  The  Second 
is  designed  especially  for  the  comfort  and  instruction  of 
the  catechumens  about  to  be  baptized  at  the  close  of  the 
Lesson,  for  this  is  the  special  day  for  baptisms.  "Let 
us  come  boldly,"  is  a  warrant  for  their  assurance  in  ap- 
proaching the  font. 

From  the  customs  of  the  early  Church,  which  pro- 
tracted the  Service  of  this  day  through  the  night  till 
Easter  morning,  it  still  traditionally  retains  the  name  of 
Easter-Even.  It  is,  of  all  vigils,  the  most  absorbing  and 
delightful.  As  for  the  "Man  of  Sorrows,"  with  Him 
the  pain  is  over  ;  the  battle  is  fought,  His  victory  is  won, 
His  soul  has  gone  to  Paradise.  We  commemorate  His 
mysterious  Descent  into  Hell,*  with  the  happy  spirit 
of  the  repentant  thief.  Meantime,  His  dead  body  re- 
poses in  Joseph's  tomb  ;  the  seal  is  on  the  stone ;  the 
guards  are  pacing  around  it ;  the  Paschal  moon  is  gleam- 
ing on  their  helmets  and  spears.  The  Church,  with  fra- 
grant spices  of  remembrance,  keeps  vigil,  like  Magdalene 
and  Mar}'.  At  the  Introit,  therefore,  she,  as  it  were, 
forgets  that  she  is  commemorating,  and  rather  antici- 
pates the  Resurrection  of  her  Lord.  How  expressively 
she  describes  the  condition  of  His  body,  in  the  sealed 
sepulchre,  as  she  sings  the  Doniine,  Dais  !  (Psalm  88.) 

"Free  among  the  dead,  like  unto  them  that  are 
wounded  and  lie  in  the  grave,  who  are  out  of  remem- 
brance and  are  cut  away  from  Thy  hand  ! 

' '  Dost  Thou  show  wonders  among  the  dead  ?  or  shall 
the  dead  rise  up  again,  and  praise  Thee  ? 

*  See  Acts  ii.  22  to  32  ;  St.  Luke  xxiii.  43  ;   I  Pet.  iii.  18,  19. 
152 


The  Holy  Week 

"  Shall  Thy  wondrous  works  be  known  in  the  dark  ; 
and  Thy  righteousness  in  the  land  where  all  things  are 
forgotten  ?' ' 

As  we  have  heard  this  sung  on  Easter-Eve,  we  have 
almost  been  able  to  identify  ourselves  with  those  who, 
nineteen  hundred  years  ago,  with  such  despairing  words, 
rested  on  the  Sabbath,  according  to  the  commandment, 
and  looked  for  the  morning  that  they  might  hasten  to 
the  tomb. 

As  we  are  "  buried  with  Christ  in  baptism,"  so  Easter- 
Eve  has  from  time  immemorial  been  the  great  baptiz- 
ing day;  on  which,  especially,  those  catechumens  who 
have  been  prepared  during  Lent  are  brought  to  the  laver 
of  Regeneration.  To  this  custom  the  beautiful  Collect 
for  the  day  has  especial  reference ;  and  a  modern  Ger- 
man scholar  has  suggested  that  the  apostle  refers  to  this 
primitive  ordinance  when  he  speaks  of  those  who  were 
"baptized  for  the  dead";  that  is,  for  a  dead  Christ. 
Baptized  at  the  Passover  into  the  death  of  JESUS,  what  is 
their  hope,  if  there  be  no  reality  in  His  Resurrection  ? 

The  Epistle  is  singularly  appropriate;  containing  the 
doctrines  of  the  Descent  into  Hell ;  of  Regeneration  in 
baptism;  and  of  the  Resurrection  of  JESUS  CHRIST  for 
our  justification. 

The  Holy  Gospel  embalms  the  name  of  him  who 
embalmed  the  world's  Redeemer  and  laid  Him  in  his 
own  new  tomb.  It  recounts  the  interment  of  JESUS;  the 
vigil  of  the  two  Marys,  who  sat  "over  against  the  sep- 
ulchre"; the  testimony  of  the  chief  priests  to  Christ's 
prediction  that  He  would  rise  again;  and  the  sealing  of 
the  stone,  and  the  setting  of  the  watch.  So,  then,  they 
have  made  it  "as  sure  as  they  can";  go  your  way  from 
such  a  service,  and  come  early  on  the  morrow.  Let  us 
see  what  Pilate's  guard,  and  their  seal  upon  the  stone, 
'53 


Easter-Day 

shall  avail  against  the  promise  of  Him  who  is  the  Resur- 
rection and  the  Life.  The  holy  women  have  prepared 
their  spices,  and  are  unconsciously  giving  a  new  meaning 
to  the  language  of  the  Canticles:  —  "I  charge  you,  O  ye 
daughters  of  Jerusalem,  that  ye  stir  not  up,  nor  awake 
my  love,  till  He  please.  ...  I  will  get  me  to  the  moun- 
tain of  myrrh,  and  the  hill  of  frankincense,  until  the  day 
break,  and  the  shadows  flee  away." 

Ml 


CHRIST  is  risen  !  Such  is  the  shout  which  encircles  the 
earth,  as  this  morning's  sun  wakes  up  the  world  !  To-day 
ten  thousand  temples  are  crowded  ;  ten  thousand  altars 
spread  ;  ten  thousand  voices  sing,  "  Christ  our  Passover 
is  sacrificed  for  us,  therefore  let  us  keep  the  feast  !"  The 
font  and  altar  are  decorated  with  flowers,  emblems  of 
the  Resurrection,  and  of  our  faith  in  the  promises.  These 
flowers,  after  the  solemnities  of  the  day,  are  sent  to 
the  sick,  and  others,  who  have  not  been  permitted  by 
Providence,  to  visit  the  temple.  Surely,  if  ever  it  is 
right  to  use  such  demonstrations  of  joy  as  the  disciples 
did  of  old,  when  they  plucked  down  branches  of  the 
trees,  and  threw  their  robes  in  the  way,  it  is  on  this  fes- 
tival, which  Prophecy  itself  has  proclaimed  to  us,  in  the 
words,  "  This  is  the  day  which  the  Lord  hath  made  :  we 
will  rejoice  and  be  glad  in  it." 

Early,  while  it  is  yet  dark,  in  some  places,  the  singers 
go  about  the  streets  with  the  song,  — 

"  Vain  the  stone,  the  watch,  the  seal, 
Christ  hath  burst  the  gates  of  Hell  !" 

or,  as  among  the  Moravians,  with  instruments  of  music. 
154 


Easter-Day 

By  permission  of  the  venerable  Presiding  Bishop  of 
our  Church,  the  writer,  when  a  Presbyter  of  his  Diocese, 
was  long  accustomed  to  assemble  his  flock,  for  worship, 
at  sunrise,  on  Easter-day,  and  to  use  a  special  service, 
which  received  the  Bishop's  approbation.  First  was  said 
the  Lord's  Prayer  and  the  Collect  for  the  day;  and  then, 
after  the  versicles,  (O  Lord,  open  Thou  our  Lips,  etc.,) 
and  the  Easter  Anthem,  were  said,  or  sung,  Psalms,  ( 16, 
81,  84,  no,)  with  Glorias. 

The  Lesson  was  Revelation,  the  fifth  chapter,  followed 
by  the  Jubilate  and  the  Nicene  Creed.  A  brief  pastoral 
salutation  was  followed  by  the  carol, — 

"Christ  the  Lord  is  risen  to-day." 

And  the  Service  closed  with  Collects,  (those  for  the  First 
and  Second  Sundays  after  Easter,  for  Easter-Even,  for 
the  Feasts  of  St.  Thomas,  and  SS.  Philip  and  James,) 
and  the  concluding  Prayer  in  the  "  Burial  of  the  Dead." 
This  order  is  suggested  for  family  prayer,  on  Easter-day, 
or  for  use  in  such  parishes  as  cannot  have  a  Priest's 
presence  even  for  the  sunrise  Eucharist,  which  is  THE 
Service  for  Easter  morning.  For  the  early  Communion 
of  Easter-day  an  alternative  Collect,  Epistle,  and  Gospel 
are  provided  (p.  127).  The  Easter  Anthem  to  be  used 
instead  of  the  Venite  at  Morning  Prayer  is  to  be  found 
just  before  the  Collect  for  the  day,  on  page  125  of  the 
Prayer- Book.  The  words  "Christ,  our  Passover,  etc.," 
and  the  exhortation,  "  Let  us  keep  the  feast,"  show  that 
the  Christian  Passover  is  an  Apostolic  Institution.  St. 
Paul  wrote  his  first  Epistle  to  the  Corinthians,  at  Easter, 
and  hence  the  pertinency  of  his  appeal  (I.  Cor.  v.  7)  to 
them  as  "unleavened"' — that  is,  keeping  the  days  of  un- 
leavened bread.  The  Jewish  Christians  seem  to  have  used 
*55 


Easter-Day 

unleavened  bread  at  the  Lord's  Supper,  but  the  Apostle 
bids  them  to  be  spiritually  unleavened.  Year  after  year, 
as  this  glorious  strain  begins,  we  find  ourselves  wishing 
it  may  not  be  over  too  soon, — and  then,  as  it  dies  away, 
regretting  that  a  year  must  pass  ere  we  hear  it  again. 
Let  us  reflect  that  possibly  we  shall  hear  it  and  sing 
it  to  the  glory  of  the  risen  Redeemer,  never  again  on 
earth  ! 

Then  follow  the  Proper  Psalms,  which  are  prophecies 
of  the  Resurrection,  collected  from  the  Psalter,  and  which, 
though  written  ages  before  Christ  came,  are  still  the  best 
poetical  descriptions  of  His  history. 

The  First  Lesson  narrates  the  Institution  of  the  Pas- 
chal Feast,  which  took  place  more  than  three  thousand 
years  ago,  and  was  enjoined  to  be  kept  forever  ;  as  it 
has  been,  in  Jewish  shadow  or  in  Christian  substance, 
ever  since,  and  as  to  time's  end  it  ever  shall  be,  as  sure 
as  the  moon,  which  GOD  set  for  signs  and  for  seasons, 
comes  annually  to  her  Paschal  maturity.  How  sug- 
gestive the  thought,  as  we  thus  read  the  original  warrant 
for  this  festival,  that  in  our  generation  we  have  risen  up 
to  observe  it  also,  and  to  pass  it  to  our  posterity,  saying, 
when  our  children  ask,  "  What  mean  ye  by  this  sen-ice  ?" 
— "  It  is  the  Lord's  Passover." 

How  expressive,  in  the  Te  Deum  which  follows,  is  the 
strain, — "When  Thou  hadst  overcome  the  sharpness  of 
death,  Thou  didst  open  the  kingdom  of  Heaven  to  all 
believers." 

In  the  Second  Lesson,  we  read  St.  Matthew's  record 
of  some  of  the  events  which  followed  the  Resurrection 
on  the  first  Easter-day  and  later. 

Then,  if  \he  Jubilate  be  sung,  how  appropriate  its  bur- 
then, "Be  joyful,  all  ye  lands!"  Or  if  the  Bcnedictus 
follows  (which  is  always  the  proper  liturgical  Canticle 
156 


Easter-Day 

after  the  Gospel  Lesson),  how  new  and  fresh  a  meaning 
is  given  by  the  day  to  the  passage,  "He  hath  visited 
and  redeemed  His  people,  and  hath  raised  up  a  mighty 
salvation  for  us,  in  the  house  of  His  servant  David." 
"To  perform  the  mercy  promised  to  our  forefathers  and 
to  remember  His  holy  Covenant  .  .  .  that  we  being  de- 
livered out  of  the  hand  of  our  enemies,  might  serve  Him 
without  fear."  Beginning  the  Sen-ice  with  the  Easter 
Sentences  and  the  Lord's  Prayer,  the  Morning  Prayer 
will  doubtless  be  closed  with  the  Prayer  for  the  Presi- 
dent and  the  Litany  this  day  omitted. 

The  desire  of  every  communicant  to  present  himself 
at  the  Altar,  on  this  festival,  in  obedience  to  the  recog- 
nized duty  of  partaking  always  at  Easter  of  the  Blessed 
Sacrament  of  Christ's  Body  and  Blood,  sometimes  ren- 
ders the  solemnities  too  protracted  to  be  to  the  end  en- 
joyed. But  where  the  services  succeed  each  other  as 
the  rubrics  provide,  there  is  the  happiest  combination 
of  continued  service,  and  desirable  bodily  refreshment. 
The  Great  Service  of  the  day  is  the  Easter  Eucharist.  As 
the  Priest  enters  the  chancel,  the  old  Introit  is  devoutly 
chanted, — "Thou  wilt  not  leave  my  soul  in  hell,  neither 
shalt  Thou  suffer  Thine  Holy  One  to  see  corruption." 
(Ps.  16.)  Then,  after  the  Decalogue,  comes  the  beautiful 
Collect,  commemorative  of  Him  who  "hath  overcome 
death,  and  opened  unto  us  the  gate  of  everlasting  life." 
To  this  succeeds  the  Epistle,  "  If  ye,  then,  be  risen  with 
Christ,  seek  those  things  which  are  above";  and  then 
follows  the  Holy  Gospel,  in  which  the  beloved  Apostle 
describes  to  us  the  scene  at  the  sepulchre  on  the  early 
morning  of  the  first  Easter- day.  The  alternative  Col- 
lect is  taken  from  an  ancient  source,  the  alternative 
Epistle  repeats  a  part  of  the  Easter  Anthem,  and  the 
Gospel  which  follows  is  St.  Mark's  narration  of  the  visit 
157 


Easter-Day 


of  the  holy  women  to  the  sepulchre  ' '  that  they  might 
anoint  Him." 

Then  we  say  or  sing  the  Nicene  Creed;  and  then  the 
Minister  ascends  the  pulpit,  to  preach,  like  St.  Paul  at 
Athens,  "  JESUS  and  the  Resurrection."  Oh,  sublimest 
hour  in  the  Christian's  year !  when  the  Paschal  Altar  is 
spread,  and  all  things  are  ready,  and  the  ambassador  of 
Christ  bids  us  come  to  the  Supper  of  the  Lamb  ! 

And  now  the  sermon  is  over,  and  perchance  the 
thoughtless  and  gazing  multitude  have  withdrawn,  and 
the  doors  are  shut,  and  Christ  is  within,  as  of  old.  At  the 
Holy  Table  stands  the  commissioned  agent  of  His  own 
eternal  Priesthood,  once  again  to  "do  this  in  commemo- 
ration of  Him"!  How  wonderfully  this  sublime  Memo- 
rial fulfils  its  purpose !  how  augustly,  as  it  proceeds, 
Christ  is  set  forth  "before  our  eyes,  crucified  among 
us  "!  At  the  Preface,  how  touching  is  the  recognition  of 
Christ  as  the  very  Paschal  Lamb!  and  in  the  Trisagion, 
how  are  we  joined  in  adoration  with  the  heavenly  choir 
itself! 

The  words  of  Institution  recount  the  solemn  scenes  of 
the  week,  and  remind  us  of  the  upper  chamber  in  which 
the  last  Passover  and  the  first  Eucharist  were  cele- 
brated. For  the  Easter  Communion  the  traditional  hymn 
is  the  old  Ambrosian:  "At  the  Lamb's  High  Feast  \ve 
sing."  (Hymn  118.)  There  is, — indeed  there  can  be,  no 
better  hymn  for  the  Christian  Passover. 

And  then  we  receive  the  Heavenly  Food  Itself,  and  so 
go  in  peace  to  our  homes,  with  many  a  holy  resolve  and 
secret  prayer  "  to  go  in  the  strength  of  that  meat "  all  our 
lives,  and  to  the  Mount  of  GOD.  Oh,  what  a  happy  day! 
Like  those  who  kept  the  first  Easter  with  Christ,  our 
hearts  have  burned  within  us  all  the  time;  and  He  hath 
made  Himself  known  to  us  in  the  BREAKING  OF  BREAD. 
158 


Monday  in  Easter- Week 

The  Evening  Psalms  and  Lessons  are  most  appropriate 
for  the  Day,  the  first  Lesson  being  the  tumultuous  song 
of  triumph  which  rang  out  over  the  waters  of  the  Red 
Sea  when  Jehovah  had  gotten  Himself  the  victory.  This 
is  "the  song  of  Moses  and  the  Lamb,"  in  its  typical  form 
as  the  song  of  Moses  over  the  triumph  of  the  Paschal 
Lamb  in  Egypt.  A  more  glorious  song  of  Moses  and  the 
Lamb  is  to  be  sung  by  all  the  faithful,  in  the  mount  of 
GOD,  when  the  last  enemy  is  slain,  and  when  death  and 
hell  are  thrown  into  the  lake  of  fire.  We  ought  to  note 
that  Miriam,  who  leads  the  chorus  of  the  female  saints, 
bears  the  name  of  Mary,  the  Mother  of  our  Lord,  and 
the  sweet  singer  of  the  Magnificat. 

The  Second  Lesson  must  be  specially  noted  as  an 
Apostolic  Sermon  on  the  text,  "Thou  wilt  not  leave  my 
soul  in  hell."  It  is  an  exposition  of  the  Morning  Introit. 
As  we  thus  conclude  the  Festival,  let  us  praise  GOD  that 
now,  in  all  the  world,  the  same  Church  of  Christ  con- 
fesses Him  with  boldness,  which  on  the  first  Easter  was 
contained  in  one  room  at  Jerusalem,  and  that  secretly,  for 
fear  of  the  Jews. 


fiflontmp  in  j£ aster *1ICleefe 

EASTERTIDE  continues  through  the  Octave  of  Easter- 
day,  that  is,  for  eight  days  inclusive  ;  though  for  two  days 
only  are  special  services  appointed.  Thus  all  the  Scrip- 
tures specially  referring  to  the  Resurrection  may  be  read, 
and  the  opportunity  of  Communion  may  be  still  afforded  ; 
for  it  is  required  by  universal  consent,  as  well  as  by  the 
ancient  canons,  that  every  one  should  endeavor  to  re- 
ceive the  Holy  Communion  at  the  Easter  season. 
159 


Monday  in  Easter-Week 

The  tree  which  sweetened  the  waters  of  Marah  and 
the  abundant  supply  of  water  at  Elim,  are  the  subjects  of 
the  First  Lesson, — reminding  us  of  Him  who  by  His 
Resurrection  has  brought  life-giving  refreshment  to  a 
world  of  thirsty  souls.  (St.  John  iv.  10-15.  See  also 
St.  John  vii.  37.)  In  the  beautiful  words,  "I  am  the 
Lord  that  healeth  thee,"  we  see  the  promise  of  a 
Saviour  to  heal  the  world,  embittered  and  poisoned  by 
sin.  We  have  also  a  hint  of  the  immediate  work  under- 
taken by  GOD,  in  conducting  the  children  of  Israel  forty 
years  through  the  wilderness.  It  was  to  heal  them  ;  to 
purify  them  of  their  carnal  lusts,  and  to  make  them  a 
holy  seed.  Here  was  a  type  of  the  Gospel :  the  twelve 
wells  and  the  seventy  palm-trees  of  Elim  being,  also, 
emblems  of  the  Twelve  Apostles  and  the  Seventy  Dis- 
ciples, whose  gifts  of  healing  were  made  the  tokens  of 
Christ's  first  Advent  to  "  the  lost  sheep  of  the  house  of 
Israel."  The  Second  Lesson  is  St.  Luke's  account  of 
the  Resurrection. 

At  Evening  Prayer,  the  First  Lesson  contains  the  most 
ancient  prophecy  of  the  Resurrection,  and  must  be  re- 
garded as  an  exhibition  of  man's  wretchedness  and 
Christ's  sufficiency.  "  I  know  that  my  Redeemer  liveth" 
— here  is  the  balm  of  Gilead  for  every  mortal  wound, 
and  for  all  the  diseases  of  our  souls.  The  Second  Les- 
son is  St.  Mark's  account  of  the  Resurrection  in  part 
repeated  from  the  alternative  Gospel  for  Easter-day. 

The  Epistle  is  the  narrative  of  the  first  preaching  of 
the  Resurrection  to  the  Gentiles,  in  the  case  of  Cornelius  ; 
and  the  Gospel  is  the  story  of  the  walk  to  Emmaus, 
and  of  the  first  Easter  Eucharist, — which  was  celebrated 
by  our  Lord  Himself,  after  an  Easter  Sermon  which  He 
Himself  preached. 

160 


The  Great  Forty  Days 


Ube  Great  3Fort£ 

No  Churchman  should  fail  to  note  and  to  profit  by  the 
blessed  Eastertide  extending  to  the  Feast  of  the  Ascen- 
sion. 

Let  us  imagine  ourselves  in  company  with  the  dis- 
ciples during  those  Forty  Days  when  JESUS  "showed 
Himself  alive  after  His  passion,  by  many  infallible 
proofs."  What  a  flood  of  light  had  been  thrown  upon 
His  Person,  His  Mission,  His  words,  actions,  prophe- 
cies, and  promises,  by  the  glorious  Rising  again  from  the 
dead  !  How  at  one  bound  the  disciples  had  advanced 
from  primary  scholars  to  pupils  of  a  much  higher  grade, 
— appreciative,  receptive,  alert,  eager  to  hear  more  and 
understand  more. 

And  here  He  was  with  them  over  and  over  again  during 
almost  six  weeks,  "  teaching  them  the  things  pertaining 
to  His  kingdom,"  "opening  their  understandings  that 
they  might  understand  the  scriptures,"  explaining  the 
"whither,"  the  "why,"  the  "little  while,"  and  many 
things  else  which  before  His  crucifixion  had  sorely  puz- 
zled them. 

It  was  a  marvellous  time,  of  which  our  popular  Chris- 
tianity takes  no  heed.  But  we,  as  Churchmen,  believe 
that  everything  that  follows  the  third  verse  of  the  first 
chapter  of  the  Book  of  the  Acts  originated  and  emerged 
from  the  Great  Forty  Days,  and  has  the  sanction  of 
the  Master's  command,  and  the  seal  of  the  Master's 
Personal  authorization.  Hence,  when  at  His  Ascension 
He  said,  "Make  learners  or  disciples  of  all  nations, 
teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you," — He  included,  of  course,  the  instruc- 
tions of  the  Great  Forty  Days ;  and  when  He  had  as- 
161 


Tuesday  in  Easter- Week 

cended  up  on  High,  He  sent  the  Holy  Spirit  according  to 
His  promise  to  "  bring  to  your  remembrance  whatsoever 
I  have  said  unto  you."  Therefore,  from  the  Great  Forty 
Days  originated,  among  many  other  things,  all  the  doc- 
trines of  the  Apostolic  Church,  and  also  the  Lord's  Day, 
Infant  Baptism,  Confirmation,  the  Weekly  Eucharist,  the 
Threefold  Ministry,  the  Christian  Festivals,  and  what- 
soever else  appears  of  doctrine  or  practice  on  the  pages 
of  the  New  Testament,  corroborated  by  the  history  of 
the  early  church  as  given  by  secular  writers.  We  may 
well  thank  our  Blessed  Lord  for  His  condescension  in 
tarrying  so  long  after  His  victorious  Resurrection,  that 
He  might  establish  and  well  order  His  Church  before 
leaving  it  in  human  hands.  Thus,  He  loved  His  Church 
and  gave  Himself  for  it  even  unto  the  end. 


in  Baster^Meeft 

EASTER,  like  Christmas,  is  a  time  of  household  re- 
joicing ;  and  when  the  solemnities  of  Sunday  are  passed, 
a  moderate  festivity  should  be  encouraged.  The  chil- 
dren, too,  with  their  gilded  Easter-eggs— the  egg  being  an 
Oriental  symbol  of  life  in  a  sepulchre,  which  breaks  forth 
of  itself,  and  flies  to  heaven — should  be  made  to  under- 
stand why  it  is  meet  to  make  merry,  and  Who  it  is  that 
"  was  dead  and  is  alive  again." 

During  the  whole  of  the  Easter  Season,  the  concluding 

prayers  of  the  Burial   Service  are  frequently  used  by 

the  Clergy,  after  sermons,  and  elsewhere,  with  pleasing 

propriety.     It  is  also  customary,  in   some  churches,  to 

162 


Tuesday  in  Easter- Week 

use  as  an  Easter  benediction,  after  the  Evening  Sermon, 
St.  Paul's  language  : — "The  GOD  of  peace,  who  brought 
again  from  the  dead,  etc."  Thus,  the  service  may  be 
enriched,  though  there  are  no  special  Collects  for  these 
supplementary  days. 

The  Holy  Eucharist,  with  its  Proper  Preface,  celebrated 
each  day  during  the  Octave,  most  properly  emphasizes 
the  importance  of  the  Feast,  and  shows  us  how  distinctly 
the  Christian  Passover  is  the  substance  of  which  the 
ancient  Passover  was  the  shadow.  "  Seven  days  shall  ye 
eat  unleavened  bread.  ...  In  the  first  day  there  shall 
be  an  holy  convocation,  and  in  the  seventh  day  there 
shall  be  an  holy  convocation.  .  .  .  And  this  day  shall 
be  unto  you  for  a  memorial  ...  ye  shall  keep  it  a  feast 
by  an  ordinance,  forever."  (Ex.  xii.  14-17.) 

The  Lesson  from  Isaiah  this  morning,  has  many  pas- 
sages worthy  of  remark  ;  but  it  is  appointed  chiefly  be- 
cause of  the  concluding  verses,  and  the  prophecy,  "Thy 
dew  is  as  the  dew  of  herbs,  and  the  earth  shall  cast  out 
the  dead."  In  the  Evening  Lesson,  we  have  the  story 
from  II.  Kings  of  the  revival  of  the  dead  man  whose  body 
touched  the  bones  of  Elisha  the  prophet,  a  prefigure- 
ment  of  the  Resurrection.  The  Second  Lesson  in  the 
morning  is  St.  John's  narrative  of  one  of  the  most  strik- 
ing appearances  of  our  Lord  after  His  Resurrection ; 
and  in  the  evening  we  have,  in  the  same  place,  a  con- 
tinuation of  the  same  chapter,  which  closes  the  Fourth 
Gospel. 

The  Epistle  is  St.  Paul's  sermon,  at  Antioch,  preached 
in  the  synagogue,  after  the  Lessons  for  the  day  had 
been  read ;  in  which  he  proved  from  the  prophets  that 
Christ  was  the  true  David,  and  that  He  must  needs  rise 
again  from  the  dead.  The  Gospel  continues  the  Gospel 
of  yesterday,  and  concludes  with  the  words  of  our  tri- 
163 


First  Sunday  after  Easter 

umphant  Lord  Himself,  pointing  the  lesson  for  us  all  : 
"  Ye  are  witnesses  of  these  things."  How  much  that 
implies  as  to  our  life  and  conversation  ! 


fffrst  Sunfcap  after  Easter 

THIS  is  sometimes  called  Low  Sunday,  or  the  Sunday 
of  Albs.  The  former  name,  pertaining  to  it  as  the  Octave 
of  Easter,  signifies  that,  although  not  the  High  Feast,  it 
Is  the  first  of  the  Lower  Rasters  which  we  keep  every 
week  ;  and  the  latter  is  an  old  name,  derived  from  the 
throng  of  catechumens  who,  in  ancient  times,  appeared 
at  Church,  in  the  albs,  or  white  garments  given  to  them 
at  their  baptism.  This  ceremony  of  Albs  is  done  away  ; 
but  not  so  the  spirit  of  the  same.  The  Church  would 
have  us  now  revert,  all  together,  to  that  rising  with 
Christ  out  of  the  burial  of  Baptism,  in  which  our  Chris- 
tian life  began  ;  and  it  will  be  observed  that  the  edifying 
of  the  young  Christian  in  practical  holiness  is  a  promi- 
nent thought  in  the  spirit  of  the  Services,  from  this  time 
until  Pentecost,  when  the  riper  fruits  of  the  Spirit  are 
brought  into  view. 

"  Pureness  of  living"  is,  therefore  prominent  in  the 
language  of  the  Collect  ;  while  the  Epistle  contains  the 
doctrine  which  is  embodied  in  the  familiar  hymn,  — 

"  Let  the  water  and  the  blood 
From  Thy  side,  a  healing  flood, 
Be  of  sin  the  double  cure  : 
Save  from  wrath  and  make  me  pure." 

One  of  the  texts  occurring  in  the  Epistle  may  be  re- 

garded as  an  Epitome  of  Revelation  :  —  "  And  this  is  the 

record,   that  GOD  hath  given  to  us  eternal  life,   and 

this  life  is  in  His  Son."    The  flaming  sword  is  removed, 

164 


First  Sunday  after  Easter 

and  the  fall  remedied  ;  we  may  now  put  forth  our  hands 
to  the  Tree  of  Life,  and  eat,  and  live  forever.  The  Son 
of  GOD  hath  destroyed  the  works  of  the  devil ;  and 
henceforth  "He  that  hath  the  Son  hath  life;  and  he 
that  hath  not  the  Son  hath  not  life."  Mere  Deism  or 
Socinianism  will  not  save  a  man.  Salvation  turns  on 
the  acceptance  of  the  Son  of  GOD,  and  on  being  so 
grafted  into  Him  as  to  partake  of  His  life. 

With  this  great  truth  connects  the  Gospel  for  the  day, 
' '  As  my  Father  hath  sent  me,  even  so  send  I  you. ' ' 
Here  is  the  great  mission  of  the  ministry  of  reconcilia- 
tion. Christ  rose  for  our  justification— to  "sprinkle 
many  nations";  and  therefore  His  first  words  are  those 
which  are  to  perpetuate  His  work  to  the  end  of  time. 
There  are  always  to  be  in  the  world  authorized  Ambas- 
sadors of  Christ,  administering  "the  water  and  the 
blood"  to  the  souls  of  men  for  the  remission  of  sins. 
The  great  bestowal  of  the  keys  follows,  in  the  words, 
"  Receive  ye  the  Holy  Ghost :  whosoever  sins  ye  remit, 
they  are  remitted  unto  them,  and  whosoever  sins  ye  retain, 
they  are  retained."  In  this  formula  is  given  the  author- 
ity to  bind  and  loose,  to  baptize  and  to  administer  the 
Lord's  Supper,  and  (by  admitting  to  or  excluding  from 
the  Sacraments)  to  remit  and  retain  sins.  But  there  is 
no  arbitrary  power  conferred  in  these  words  :  the  Chris- 
tian priesthood  bind  nothing  and  loose  nothing,  except 
as  they  act  according  to  the  laws  of  Christ.  The  truly 
penitent  and  believing,  with  little  children,  receive  bene- 
fit from  these  powers  ;  and  only  the  unworthy  and  unbe- 
lieving need  dread  the  sentence  of  excommunication,  or 
other  censures.  An  ancient  Father  observed  that  when  a 
Bishop  or  Presbyter  censures,  or  excommunicates,  other- 
wise than  as  Christ  has  ordained,  he  only  harms  himself. 

This  great  text  refers  then  to  the  "  one  Baptism  for  the 
165 


First  Sunday  after  Easter 

remission  of  Sins,"  which  is  professed  in  the  Creed.  It 
is  to  be  interpreted  by  the  "Acts  of  the  Apostles";  by 
what  they  actually  did  under  this  commission.  As  to 
other  forms  of  Absolution,  and  Confession  for  baptized 
persons,  they  are  of  Ecclesiastical  origin,  and  have  greatly 
differed  in  different  ages  of  the  Church,  being  adjuncts 
of  the  one  great  Sacrament  and  preparatives  to  the  other, 
but  not  in  themselves  "  sacraments  of  the  Gospel."  (See 
Article  xxv.  Prayer- Book,  p.  562.)  Our  Church  ex- 
acts, in  several  cases,  a  general  confession,  and  provides 
for  private  confession  in  case  of  troubled  consciences. 
A  penitential  system  is  requisite  to  full  Communion,  in 
the  nature  of  things,  and  must,  of  necessity,  exist  in 
some  form  or  other ;  but  the  gross  abuses,  which  in 
times  past  have  arisen  about  enforced  confession,  make 
it  all-important  that  we  should  the  more  carefully  keep 
the  simple  truth  as  here  recorded.  "The  LORD  JESUS 
CHRIST  hath  given  power  on  earth  to  His  Church," 
which  is  His  Body  and  wherein  He  dwells,  to  adminis- 
ter in  His  Name,  the  forgiveness  of  sins.  And  this  the 
Church  does  authoritatively  by  Preaching,  by  Baptism, 
by  Confirmation,  by  Holy  Communion,  by  formal  Ab- 
solution. The  Church  thus  remits  sins, — remembering 
always  that  she  is  but  a  Voice  and  a  Hand.  The  Lord 
Himself  is  the  only  Absolver,  Baptizer,  Administrant  of 
any  sacrament  or  ordinance  whatsoever. 

The  Apostolic  Commission  was  bestowed  after  the 
Resurrection.  Christ  had  not  given  any  general  Com- 
mission to  His  Apostles,  when  He  died  on  the  Cross, 
though  He  had  promised  that  He  would  give  them  the 
keys.  Consequently,  the  existence  of  a  body  of  men 
bearing  this  Commission  is  a  perpetual  witness  of  the 
Resurrection.  The  "Apostolical  Succession" — as  it  is 
called — is  a  perpetual  token  that  Christ  rose  from  the 
1 66 


First  Sunday  after  Easter 

dead,  and  that  he  sent  forth  witnesses  to  proclaim  His 
Resurrection,  with  whom  He  promised  to  remain  till  the 
end  of  the  world.  Any  ministry,  then,  which  is  not  of 
Apostolical  Succession,  is  not  a  competent  witness  that 
Christ  rose  again  for  our  justification,  according  to  the 
Scriptures  ;  but  of  this  truth,  the  Apostolic  Church  is 
"the  Pillar  and  Ground."  (I.  Tim.  iii.  15.) 

In  the  Lessons  from  Isaiah,  to-day,  we  are  to  look  for 
allusions  to  our  Lord's  power  over  Death  and  Hades — 
the  dark  river,  and  the  land  of  the  enemy.  Hence,  we 
have,  in  the  morning,  several  such  passages :  e.g., 
"When  thou  passest  through  the  waters,  I  will  be  with 
thee,  and  through  the  rivers,  they  shall  not  overflow 
thee  :  when  thou  walkest  through  the  fire,  thou  shalt 
not  be  burned,  neither  shall  the  flame  kindle  upon  thee." 
With  reference  to  what  has  been  already  said  of  the 
Gospel  for  the  day,  and  of  the  Apostolic  Succession, 
observe  also  the  text,  "Therefore,  ye  are  My  witnesses, 
saith  the  Lord,  that  I  am  GOD";  and  again,  "This 
people  have  I  formed  for  Myself ;  they  shall  show  forth 
My  praise."  In  the  Evening,  observe,  "I  am  the  first, 
I  also  am  the  last,"  and  reflect  on  the  similar  passage  in 
the  Revelation,  and  on  Christ,  as  the  speaker  in  both 
places.  Then  listen  to  the  residue  of  the  Lesson : 
"thus  saith  the  Lord  thy  Redeemer,  .  .  .  Oh,  that  thou 
hadst  hearkened  to  my  commandments  !  ..."  "Then 
had  thy  peace  been  as  a  river,  and  thy  righteousness  as 
the  waves  of  the  sea." 

The  Lesson  from  the  Acts,  not  only  completes  the 
melancholy  history  of  Judas  ;  but  shows  how  GOD  took 
care  that  the  Apostolic  line  should  be  continued,  to  wit- 
ness the  Resurrection.  The  text— "  His  bishopric  let 
another  take" — is  proof  that  the  successors  of  the  Apos- 
tles are  rightly  termed  Bishops,  although  that  term  is  a 
167 


First  Sunday  after  Easter 

generic  one,  like  the  term  pastor,  and  hence,  in  the 
Epistles  to  Timothy  and  Titus,  it  is,  in  a  limited  sense, 
used  for  the  inferior  office  of  the  Presbyter.  The  Pres- 
byter was  one  of  the  Bishops,  or  Pastors,  of  a  particular 
flock,  or  congregation  ;  but  the  Apostle  was  the  Bishop 
of  a  district  like  Crete,  or  of  a  whole  city  like  Ephesus, 
and  hence  he  is  called,  in  the  Revelation,  the  "Angel" 
of  such  a  Church — Angel  and  Apostle  meaning  the  same 
thing — a  messenger.  We  usually  give  the  name  Angel 
to  heavenly  messengers,  however,  and  the  name  Bishop, 
with  equal  propriety,  to  chief  pastors. 

The  Second  Evening  Lesson  is  the  beginning  of  the 
sublimest  of  all  those  glorious  bursts  of  inspired  poetry 
with  which  St.  Paul's  Epistles  abound.  It  is  the  fullest 
exposition  we  have  of  the  doctrine  of  the  Resurrection  : 
it  declares  that  at  the  Resurrection  the  righteous  shall  as 
truly  have  bodies  of  their  own  as  any  given  seed  is  sure  of 
a  blossom  of  its  own.  On  the  other  hand,  it  shall  not  be 
the  body  that  dies  and  is  buried,  any  more  than  the  same 
glorious  flower  is  the  perishing  seed  that  was  sown. 
The  identity  consists  in  the  connection  between  the 
product  and  the  germ  :  "to  every  seed  a  body  of  its 
own,"  and  yet,  "thou  sowest  not  that  body  that  shall 
be."  The  text,  "  what  shall  they  do  which  are  baptized 
for  the  dead?"  seems  to  have  reference  to  the  martyrs, 
whose  baptism  of  blood,  for  a  dead  Christ,  and  for  the 
faith  of  dead  Patriarchs  and  Apostles,  would  be  without 
a  shadow  of  hope.  On  the  other  hand,  for  a  living 
Christ,  and  for  the  patriarchs  and  prophets  as  "living 
unto  Him,"  in  the  power  of  His  Resurrection,  the  mar- 
tyrs might  well  consent  to  be  "baptized  with  the  bap- 
tism that  He  was  baptized  with,"  and  St.  Paul  and 
others  might,  as  willingly,  "stand  in  jeopardy,  every 
hour."  As  for  the  Apostle's  "fighting  with  beasts  at 
1 68 


Second  Sunday  after  Easter 

Ephesus,"  although  he  may  have  contended  in  the 
arena,  in  some  unrecorded  persecution,  it  is  more  likely 
that  he  here  speaks  of  his  persecutors  as  "beasts";  for 
so  St.  Ignatius,  the  Martyr  Bishop  of  Antioch,  in  his 
Epistle  to  the  Romans,  speaks  of  the  "ten  leopards," 
or  soldiers,  that  guarded  him,  and  who  abused  him  with 
rude  indignities,  as  he  journeyed  towards  Rome,  to  be 
devoured  by  lions  in  the  Flavian  Amphitheatre. 

Although  the  whole  of  this  chapter  is  not  read  on  this 
Sunday  Evening,  yet  so  familiar  is  it  as  the  sad  yet 
triumphant  Lesson  in  the  Burial  Service,  that  it  is  well  to 
mention  these  points  which  need  a  word  of  explanation. 
The  Lesson  appointed  covers  the  first  twenty-two  verses, 
in  which  St.  Paul  enumerates  the  various  appearances  of 
the  risen  Lord  to  so  many  witnesses  as  to  make  the  Res- 
urrection absolutely  indubitable.  (See  Acts  i.  3.) 


Seconfc  Sunfca£  after  Easter 

THE  Paschal  Lamb  is  now  exhibited  as  the  Shepherd; 
for  this  is  the  day  which  the  French  call  so  prettily  the 
Sunday  of  the  Bon  Pasteur,  referring  to  the  beautiful 
words  of  the  Gospel:  "  I  am  the  Good  Shepherd." 
The  Gallican  Church,  until  lately,  retained  many  other 
ancient  resemblances  to  the  Anglican;  for  the  genuine 
Gallicans  did  not  wholly  submit  to  the  Roman  yoke, 
even  at  the  Council  of  Trent.  Unhappily  for  them, 
however,  they  gave  enough  power  to  the  Pope  to  en- 
able him  to  mar  their  ancient  heritage  ;  and  to  substi- 
tute for  it,  after  their  first  Revolution,  a  purely  papal 
one,  which  has  almost  entirely  abolished  the  good  things 
169 


Second  Sunday  after  Easter 

that  were  left,  for  which  the  nobler  spirits  among  them 
once  contended  so  boldly. 

In  reciting  the  Collect,  we  must  not  fail  to  recognize 
the  reflected  form  of  the  verb,  in  the  words  endeavor 
ourselves,  which  is  here  the  same  as  in  the  Confirmation- 
Office,  and  in  the  Ordinal,  at  the  close  of  the  Bishop's 
address  to  the  candidates  for  the  Priesthood. 

The  Epistle  speaks  of  Christ  as  "the  Bishop  and 
Shepherd  <A  our  souls";  and  the  Gospel  expounds  the 
idea  contained  in  that  beautiful  name  which  Jacob  first 
gave  the  Messiah,  when  he  said,  "From  thence  is  the 
Shepherd,  the  stone  of  Israel."  In  the  Collect,  the  Good 
Shepherd,  "who  laid  down  His  life  for  His  sheep,"  is 
exhibited  as  our  atoning  Sacrifice,  and  our  blessed  Ex- 
ample ;  and  we  pray  for  grace  to  accept  His  atonement, 
and  to  follow  His  steps.  The  Introit,  to-day,  can  be 
none  other  so  appropriately  as  the  23d  Psalm,  although 
the  ancient  one  appointed  is  "  Deus  in  adjutoriuin." 
(Psalm  Ixx. ) 

In  the  First  Lesson  at  Morning  Prayer,  we  have  the 
passage,  "O  death,  I  will  be  thy  plagues";  and  in  the 
Second,  we  have  the  sermon  of  St.  Peter  in  Solomon's 
porch,  asserting  the  Resurrection  of  Christ,  and  upbraid- 
ing His  murderers.  The  fact  that  our  Lord  had  walked 
and  preached  in  this  porch  of  Solomon,  seems  to  have 
made  it  dear  to  the  Apostles.  It  was  an  open  gallery, 
looking  towards  the  Mount  of  Olives,  and  commanding 
a  view  of  many  sacred  places. 

At  Evening  Prayer,  observe  the  text,  ' '  In  Thee  the 
fatherless  findeth  mercy";  and,  also,  the  fine  passage 
that  follows,  "  I  will  be  as  the  dew  unto  Israel."  In  the 
Lesson,  from  St.  Paul,  we  see  the  character  of  a  good 
pastor,  under  Christ  the  Chief  Shepherd — "  rejoicing  in 
His  sufferings"  for  the  flock  of  Christ,  and  "warning 
170 


Third  Sunday  after  Easter 

every  man  and  teaching  every  man,  in  all  wisdom." 
This  same  Lesson  abounds  with  references  to  the  re- 
demption which  we  have  through  Christ's  blood,  "  even 
the  forgiveness  of  sins."  A  choice  Anthem  for  this  day 
might  be  made  from  the  Canticles,  (i.  7,  8,)  "Tell  me, 
O  Thou  whom  my  soul  loveth,  where  Thou  feedest, 
where  Thou  makest  Thy  flock  to  rest,"  etc. 


Ubiro  Sun&ag  after  Easter 

THE  Spirit  of  the  Sen-ice  is  denoted  by  the  Collect, 
which  (primarily  with  respect  to  the  catechumens  bap- 
tized at  Easter,  but  not  less  intentionally  with  respect  to 
others)  beseeches  GOD,  that  all  who  are  sworn  under 
Christ's  banner,  may  wear  such  a  livery  of  fidelity,  that 
those  who  are  in  error  may  see  their  good  works  and 
learn  to  follow  them  as  they  follow  Christ. 

Christian  consistency  in  the  profession  of  Christ  Cru- 
cified is  the  theme  of  the  day  ;  and  its  mighty  power 
over  sinners,  to  persuade  them  to  repentance,  —  this  is 
suggested.  The  Epistle,  therefore,  shows  us  what  sort 
of  morality  this  consistency  requires  :  and  the  Gospel 
shows  us  Whom  we  follow,  and  whither  He  is  leading  us, 
by  His  example.  He  says,  "  I  go  to  the  Father";  and 
adds,  "  I  will  see  you  again,  and  your  heart  shall  rejoice." 

The  First  Lesson  reminds  us  of  the  Judgment  day, 
when  our  consistency,  or  inconsistency,  as  Christians, 
will  forever  decide  our  fate,  and  when  we  shall  stand  for 
an  impartial  award,  among  the  "  multitudes  in  the  valley 
of  Decision."  The  Second  Lesson  contains  St.  Peter's 
noble  utterance  before  the  Sanhedrin  at  Jerusalem,  de- 
claring by  what  means  the  impotent  man  had  been 
171 


Fourth  Sunday  after  Easter 

healed  :  "  Be  it  known  unto  you  all,  that  by  the  name  of 
JESUS  CHRIST  of  Nazareth,  whom  ye  crucified,  whom 
GOD  raised  from  the  dead,  even  by  Him  doth  this  man 
stand  before  you  whole."  What  grand  proclamation  of 
the  power  of  the  Risen  Lord  ! 

In  the  Evening  Lessons,  while  we  note  the  promise — 
"  the  Word  of  the  Lord  shall  go  forth  from  Jerusalem," 
as  fulfilled  in  the  rise  of  the  Christian  Church,  we  must 
not  forget  that  this  Word  is  a  Moral  Law,  as  well  as  a 
Gospel — and  that  it  is  described  in  the  text,  "He  will 
teach  us  of  His  ways,  and  we  will  walk  in  His  paths." 
The  Second  Lesson,  which  repeats  in  part  the  Easter 
Epistle,  is  a  summary  of  these  ways  and  paths,  which 
Christians  are  called  to  keep  ;  and  concerning  which  we 
pray,  in  the  Eucharist,  that  we  may  continue  in  them, 
and  ''do  all  such  good  works,  as  He  hath  prepared  for 
us  to  walk  in." 

44 

ffourtb  Sutftag  after  Easter 

THE  Gospel  of  the  day  dwells  on  the  Lord's  predicted 
Ascension,  and  on  His  promise  of  the  Comforter.  The 
Epistle  reminds  us  of  the  glory  that  shall  be  revealed  in 
us,  by  hinting  the  nature  of  this  gift  of  the  Comforter, 
who  came  down  from  the  "Father  of  Lights,"  for  the 
purpose  of  preparing  us  to  go  up  to  Him,  and  to  be 
"partakers  of  the  inheritance  of  the  Saints  in  light."  The 
Collect  suggests  to  us  the  desire  of  Christ's  promises, 
and  the  love  of  His  precepts,  as  the  means  of  keeping 
the  heart  fixed,  "  where  true  joys  are  to  be  found,"  even 
amid  the  changes  of  this  world. 

The  difficult  passage  in  the  Gospel  may  be  compre- 
hended by  the  reflection,  that  the  Comforter  is  also  the 
172 


Fourth  Sunday  after  Easter 

Advocate  of  Christ,  and  comes  to  finish  the  work  which 
Christ  began,  by  striving  with  men's  hearts  in  behalf  of 
their  Saviour.  He  convinces  them  of  the  great  com- 
prehensive sin  of  unbelief, — as  when  "  they  were  pricked 
to  the  heart,"  in  view  of  their  having  crucified  the  Lord 
of  Glory,  He  convinces  them  of  the  righteousness  of 
Christ  by  His  exaltation  to  the  right  hand  of  the  Father, 
and  so  of  the  righteousness  which  sinners  may  derive 
from  Him  who  thus  liveth  for  our  justification.  Finally, 
He  convinces  men  of  judgment  to  come,  because  "the 
Prince  of  this  World"  is  judged  already,— that  is  to  say, 
by  Christ's  triumph  over  him  on  the  Cross,  where  he 
bruised  Satan's  head,  and  "spoiled  principalities  and 
powers."  This  promise  being  fulfilled,  the  remaining 
judgment  of  the  world  is  as  certain  as  what  has  already 
been  executed  on  "  the  Prince  of  this  World."  Compare 
the  words  of  Christ,  (St.  John  xii.  31,)  "  Now  is  the  judg- 
ment of  this  world ;  now  shall  the  prince  of  this  world 
be  cast  out." 

The  Lesson  from  Micah,  reverting  to  the  Nativity  at 
Bethlehem,  shows  the  exaltation  of  the  Messiah  in  the 
text,  "  Now  shall  He  be  great  unto  the  ends  of  the  earth  ; 
and  this  man  shall  be  the  Peace."  The  Second  Lesson 
contains  another  grand  proclamation  by  St.  Peter  of  the 
glorious  gospel  of  the  Resurrection.  We  are  also  given 
an  awful  warning  by  the  story  of  Ananias  and  Sapphira, 
whereby  we  should  learn  how  futile  it  is  to  attempt  to 
deceive  ourselves  or  others  in  dealings  with  the  Church 
of  GOD  and  the  Ministers  of  Christ.  In  the  Evening 
Lessons  we  note  the  texts,  (i,)  "  Behold,  upon  the 
mountains,  the  feet  of  him  that  bringeth  good  tidings, 
that  publisheth  peace!"  "  O  Judah !  keep  thy  solemn 
feasts  ;  perform  thy -con's  !" — and  (2)  "  Timotheus  came 
from  you  unto  us,  and  brought  us  good  tidings  of  your 


Rogation-Sunday 


faith  and  charity. ' '  Here  is  the  Gospel-trumpet ,  sounded 
by  prophets,  and  echoed  back  in  the  obedience  of  Chris- 
tian converts. 


WHEN  a  friend  departs  to  visit  a  glorious  City,  and  the 
Court  of  a  great  king,  we  have  messages  to  send  by 
him.  When  we  have  a  friend  at  Court  to  present  our 
petitions  to  the  great  king  himself,  we  feel  emboldened 
to  make  known  our  requests.  These  two  ideas  are  made 
prominent  to-day.  Jesus  is  our  Intercessor  and  Advo- 
cate, with  the  Father  ;  hence,  Prayer  and  its  nature,  as 
presented  through  Christ's  merits  and  intercession,  are 
the  subjects  of  this  day's  Services,  in  view  of  the  "going 
up  on  high"  of  our  Great  High  Priest. 

The  Collect  recognizes  the  Father  as  the  "Giver  of 
all  good  things"  and  suggests  that,  as  in  keeping  His 
commandments  "there  is  great  reward"  our  lives 
should,  in  the  first  place,  correspond  with  our  prayers. 
This  also  is  the  idea  of  the  Epistle,  which  enjoins  a  prac- 
tical instead  of  a  ceremonial  religion  ;  for  the  religion 
here  spoken  of  means  the  profession  of  religion,  which 
is  better  made  in  a  spotless  and  benevolent  life,  than  in 
noisy  words,  or  in  hearing  without  obeying  the  Gospel. 
Let  no  man  suppose,  however,  that  he  "  keeps  himself 
unspotted  from  the  world,"  if  he  does  not  live  in  full 
communion  with  the  Church,  which  is  the  only  Ark  of 
refuge  from  its  pollutions.  The  Gospel,  while  it  con- 
tains the  intimation  of  the  Ascension,  dwells  on  the 
nature  of  prayer — as  "asking  in  Christ's  Name."  Since 
our  Lord's  Ascension,  no  one  has  ever  prayed  aright, 

*  See  Prayer-Book,  pp.  xxiv.  41. 
174 


Rogation-Sunday 

who  did  not  expressly,  or  by  implication,  say,  "through 
JESUS  CHRIST  our  Lord."  He  alone  is  worthy  to  ask 
and  to  "receive  gifts  for  men";  we  only  venture  to 
ask  for  His  merits'  sake,  and  to  receive  through  the 
channel  of  His  love.  The  fitness  of  this  Gospel,  to  the 
week  of  the  Rogation-fasts,  must  be  apparent. 

In  the  lesson  from  Zechariah,  note,  among  other  texts, 
the  allusion  to  the  fasts  of  Israel,  as  "cheerful  feasts"; 
and  also  the  promise,  "the  seed  shall  be  prosperous  ; 
the  vine  shall  give  her  fruit,  and  the  ground  shall  give 
her  increase."  One  of  the  primary  purposes  of  the  Ro- 
gation-fasts was  to  supplicate  before  harvest  a  blessing 
on  the  fruits  of  the  earth.  In  the  Second  Lesson  we  are 
reminded,  by  the  example  of  St.  Stephen,  of  the  glory 
which  Christ  sheds  from  the  right  hand  of  GOD  upon 
His-  saints  who  suffer  for  Him,  and  who  by  fervent 
prayer  hold  intimate  converse  with  Him. 

The  Rogation  thought  is  again  present  in  the  First 
Lesson  at  Evening  Prayer  : — "  Ask  ye  of  the  Lord,  rain." 
One  object  of  the  Rogation-days  was  to  deprecate  war  ; 
and  hence  we  note, — "they  shall  fight,  because  the 
Lord  is  with  them,  and  the  riders  on  horses  shall  be  con- 
founded." Here  the  adversary  is  represented  as  over- 
come and  forced  to  be  peaceful,  by  the  power  of  GOD. 
The  spiritual  enemy  must  not  be  forgotten,  however ; 
nor  those  terrible  "riders  on  horses,"  (in  the  Apoca- 
lypse,) War,  Pestilence,  and  Famine,  against  whom  the 
"Faithful  and  True"  went  forth,  "conquering  and  to 
conquer."  This  is  the  teaching  of  the  Second  Lesson, 
where  JESUS  is  portrayed  as  having  overcome  death,  and 
enabled  all  believers  to  conquer  the  same  enemy  in  His 
strength.  This  Lesson  also  brings  the  Easter  Lessons 
to  a  conclusion,  and  introduces  the  Ascension-week, 
by  those  touching  words  wherewith  we  are  bidden  to 
175 


Rogation-Days 

"comfort  one  another,"  looking  for  the  general  Resur- 
rection, and  the  Ascension  of  all  believers. 

On  this  day,  and  three  Rogation-days  following,  it  is 
proper  to  use,  after  the  Collect  for  the  day,  that  beau- 
tiful one  appended  to  the  Communion  Office  —  "Al- 
mighty GOD,  the  Fountain  of  all  wisdom,  Who  knowest 
our  necessities  before  we  ask,  and  our  ignorance  in  ask- 
ing." This  Collect  sums  up  the  teaching  of  the  Gospel 
for  the  day,  in  the  words  with  which  it  concludes:  "  those 
things  which  for  our  unworthiness  we  dare  not,  and  for 
our  blindness  we  cannot  ask,  vouchsafe  to  give  us  for 
the  worthiness  of  Thy  Son." 

Of  course,  in  every  congregation,  and  also  at  the  family 
altar  and  in  private  devotion,  will  be  fervently  offered 
also  the  Rogation  Prayars,  found  on  page  41  of  the 
Prayer-Book. 

¥¥ 


THESE  days  of  fasting  are  meant  to  prepare  us  for  the 
Communion  on  Ascension-day,  to  which  great  Festival 
they  are  as  a  minor  Lent.  Christ  goes  up  to  be  our 
Intercessor:  hence  the  great  subject  of  Prayer,  as  con- 
nected with  Sacrifice  and  the  Mediatorial  work  of  Christ, 
comes  prominently  into  view.  We  learn  to  conceive  of 
Prayer  as  a  plan  of  intercourse  and  correspondence  with 
the  ascended  Lord,  "Whom,  having  not  seen,  we  love." 

The  origin  of  these  days  is  comparatively  modern,  as 
they  do  not  date  from  Apostolic  times,  but  were  instituted 
in  the  fifth  century.  Mamertus,  Bishop  of  Vienne,  in 
Gaul,  is  said  to  have  appointed  them,  in  deprecation  of 
the  ravages  of  the  Northern  barbarians,  which  then 
seemed  to  threaten  the  existence  of  the  Church  in  many 
176 


Rogation-Days 

places  ;  while  earthquakes  and  pestilences  apparently 
connected  them  with  the  wrath  of  GOD.  On  this  occasion 
the  Litany  received  an  addition  in  those  Rogations, 
which,  among  us,  are  commonly  known  as  "the  Lesser 
Litany,"  because  they  are  usually  omitted  on  Sundays, 
and  other  festive  days,  when  the  Litany  occurs,  and  are 
reserved  for  days  of  fasting  and  the  like.  These  Roga- 
tions were  not  merely  offered  in  Church,  but  in  the  open 
air,  the  people  going  in  processions,  and  saying  them 
responsively  with  their  pastor.  One  can  imagine  the 
impressiveness,  in  such  circumstances,  of  the  suffrage, 
' '  O  GOD,  we  have  heard  with  our  ears,  and  our  fathers 
have  declared  unto  us,  the  noble  works  which  Thou  didst 
in  their  days,  and  in  the  old  time  before  them."  Then 
came  the  response,  "O  Lord,  arise,"  etc. 

At  the  Reformation,  in  the  Church  of  England,  the 
Rogation  processions  were  retained,  and  in  some  places 
they  have  been  kept  up  to  the  present  day.  The  Curate 
with  his  parishioners  goes  through  the  parish,  pausing  at 
certain  metes  and  bounds,  to  offer  thanksgivings,  and  to 
implore  a  blessing  on  the  fields  and  farms.  He  also 
recites  the  Mosaic  formula  :  ' '  Cursed  be  he  that  removeth 
his  neighbor's  landmark,"  (Deut.  xxvii.  17,)  and  the  io4th 
Psalm,  Benedic  aninia  mea,  is  said,  or  sung,  respon- 
sively. Of  these  observances  good  George  Herbert  was 
a  great  favorer,  in  his  day,  because,  as  he  says  in  his 
"  Country  Parson,"  (a  charming  old  Church-book,  which 
nobody  should  be  ignorant  of,)  "there  are  contained 
therein  four  manifest  advantages.  First,  a  blessing  of 
GOD  for  the  fruits  of  the  field ;  Secondly,  justice  in  the 
preservation  of  bounds  ;  Thirdly,  charity  in  loving,  walk- 
ing, and  neighborly  accompanying  one  another,  with 
reconciling  of  differences  at  that  time,  if  there  be  any  ; 
Fourthly,  mercy  in  relieving  the  poor  by  a  liberal  distri- 
177 


Rogation-Days 

bution  and  largess,  which  at  that  time  is,  or  ought  to  be, 
used.  Whereupon  the  Parson  exacts  of  all  to  be  present 
at  the  perambulation.  There  is  much  preaching  in  this 
friendliness."  In  America  this  pretty  rural  ceremony  is 
hardly  possible,  owing  to  the  variety  of  sects  which  injure 
our  Christianity  and  destroy  good  neighborhood  ;  but  we 
can  keep  the  Rogation-days  in  Church  ;  observing  that 
our  American  Church  has  added  a  Thanksgiving  Feast  to 
the  Calender,  as  "  a  blessing  of  GOD  for  the  fruits  of  the 
field,"  which  corresponds  with  these  fasts  very  perfectly. 
The  Rogation-days  are  as  "Grace  before  Meat,"  and 
when  the  harvests  have  been  reaped,  Thanksgiving  Day 
is  as  "Thanks  after  Meat."  It  will  be  seen  that  the  idea 
of  such  a  Thanksgiving  is  of  Church  origin,  and,  as  we 
now  keep  it,  engrafts  the  spirit  of  the  Rogation-days  upon 
the  old  English  "  Harvest  Home." 

Among  the  Homilies  will  be  found  a  curious  one  for 
these  days,  divided  into  three  parts ;  but  it  is  not  suit- 
able for  modern  use  without  much  emendation.  The 
Rogation  Collect  already  noted,  at  the  close  of  the  Com- 
munion Service,  with  the  use  of  the  Litany  and  the 
Rogation  Prayers  and  Proper  Lessons,  will  sufficiently 
mark  the  observance  ;  more  especially  if  appropriate 
Selections  of  Psalms  be  used,  instead  of  those  for  the 
days  of  the  month.  Thus,  the  Third  Selection  includes 
the  Benedic  anima  mea,  already  mentioned  as  special  to 
the  Season.  The  First  Selection  contains  the  gist  Psalm, 
with  its  promises  of  deliverance  from  disease  and  death  ; 
and  the  Fifteenth  and  Eighteenth  celebrate  the  goodness 
of  GOD,  in  bestowing  the  fruits  of  the  earth,  and  countless 
other  blessings.  Deprecations  of  War,  Pestilence,  and 
Famine  are  thus  provided,  and  the  Selections,  so  seldom 
preferable  in  place  of  the  regular  Psalms,  are  turned  to  a 
good  account,  for  sufficient  cause.  In  the  use  of  these 
178 


Ascension-Day 

Psalms,  however,  let  us  never  forget  that  temporal  bless- 
ings are  hardly  to  be  desired,  except  in  connection  with 
those  spiritual  ones  which  Christ  went  up  on  high  to  re- 
ceive as  the  chief  gifts  of  GOD  to  men.  Shall  we  pray 
for  the  fields  that  have  been  sown  by  the  husbandmen, 
and  forget  those  which  are  white  to  the  harvest,  and 
which  call  for  spiritual  laborers?  Shall  we  "ask  of 
the  Lord,  rain,"  to  fertilize  the  soil,  and  forget  to  ask  for 
the  outpouring  of  the  Holy  Ghost  upon  the  fallow  of 
men's  hearts  ?  Nay,  rather  let  these  be  our  chief  objects 
of  petition  when  we  reflect  that  we  have  a  Friend  at 
Court,  an  Advocate  with  the  Father,  who  "  ever  liveth  to 
make  intercession."  Let  us  love  to  dwell  on  this  Media- 
torial work  of  Christ,  and  be  earnest  in  using  this  privi- 
lege of  access  to  the  Father,  by  prayer  offered  through 
His  merits  who  has  given  it  as  a  parting  bequest  to  the 
Church,  from  which  His  bodily  presence  is  taken  away. 
The  Special  Lessons  appointed  for  these  days,  on  page 
xi.  of  the  Prayer-Book,  need  no  special  comment.  Their 
fitness  to  deepen  the  impression  which  the  season  is 
intended  to  produce  will  be  sufficiently  evident  to  every 
devout  and  attentive  reader.  They  tell  of  the  power  of 
prayer,  and  of  GOD'S  promise  of  blessing,  temporal  and 
spiritual,  for  all  His  people. 


THIS  day  concludes  the  glorious  circuit  through  which 
the  Sun  of  Righteousness  has  run  His  course.  He  who 
was  with  GOD  from  the  beginning,  was  with  Him,  in 
His  Divine  Nature,  even  while  He  walked  on  earth,  or 
descended  into  Hades  ;  but  now  He,  in  His  Human 
179 


Ascension-Day 

Nature  is  exalted  to  the  right  hand  of  the  Father ;  and 
we  see  our  own  nature,  in  Him,  advanced  to  the  glory 
which  is  the  common  destiny  of  the  redeemed  :  for  He 
is  "  not  ashamed  to  call  us  brethren,"  and  we  are  already 
"made  to  sit  with  Him  in  heavenly  places."  This  in- 
spiring truth  is  summed  up  in  the  Proper  Preface,  in 
which  the  Church,  like  the  lark,  seems  to  take  the  wings 
of  the  morning,  and  to  sing  at  the  very  gate  of  Heaven 
her  exulting  hope,  "that  where  He  is,  thither  we  may 
also  ascend,  and  reign  with  Him,  in  glory." 

We  are  taught,  then,  according  to  the  Creed,  that  the 
corporal  presence  of  Christ  is  in  Heaven,  and,  hence, 
that  it  is  His  spiritual  presence  which  is  with  us  in  our 
meeting  together  in  His  name,  which  is  with  His  minis- 
ters in  the  discharge  of  their  functions,  and  which  is 
more  especially  vouchsafed  to  His  people  in  the  Holy 
Communion. 

Thus  we  see  how  vain  is  that  shocking  error  of  Rome, 
that  the  corporal  flesh  and  blood,  "  nerves  and  bones," 
of  Christ  are  daily  immolated  afresh,  and  consumed  by 
the  teeth  and  digestive  functions  of  even  unbelieving 
and  hypocritical  recipients  !  Christ's  blessed  Body  was 
unbroken,  and  stood  before  the  disciples,  when  He  said 
of  the  Bread,  "This  is  My  Body,"  and  of  the  Cup, 
"This  is  My  Blood."  They  did  not  eat  and  drink  what 
stood  before  them  and  spake  unto  them,  and  was  not 
yet  crucified  ;  but  their  faith  fed  on  a  spiritual  substance 
which  He  gave  them,  with  the  outward  sign,  and  which 
was  His  Flesh  and  His  Blood,  not  in  the  letter,  "which 
profiteth  nothing,"  but  in  "spirit"  and  "life." 

At  the  Holy  Communion,  to-day,  we  are  to  reflect, 

then,  that  Christ's  glorious  presence   is,  corporally,  in 

Heaven;  that  "a  bone  of  Him  shall  not  be  broken"; 

and  that  it  is  only  by  faith  that  we  can  feed  upon  Him, 

180 


Ascension-Day 

and  "discern  the  Lord's  Body,"  in  the  Sacrament.  We 
ask  no  further  questions  :  we  do  not  say,  "  How  can  He 
give  us  His  flesh  to  eat?"  but  we  believe  just  what  He 
says,  that  the  consecrated  and  broken  Bread  is  bread, 
and  yet  His  Body ;  and  that  the  Wine  is  wine,  and  yet 
His  Blood.  To  deny  that  the  outward  sign  is  natural 
bread  and  wine,  is  just  as  really  to  destroy  the  Sacra- 
ment, as  to  deny  that  the  inward  and  spiritual  grace  is 
"the  Body  and  Blood  of  Christ."  St.  Paul  clearly  en- 
forces this,  (I.  Cor.  x.  16,  17,)  when  he  says,  "The  cup 
of  blessing,  which  we  bless,  is  it  not  the  Communion  of 
the  Blood  of  Christ?"  He  surely  does  not  mean  that 
the  metal  of  the  cup  is  changed  into  the  blood  :  yet  if 
anybody  is  so  carnal  as  to  insist  on  a  literal  change,  he 
says  it  of  the  cup,  and  not  the  wine.  So  he  says,  "  The 
bread  which  we  break,  is  it  not  the  Communion  of  the 
Body  of  Christ?"  Here  is  the  Church's  doctrine,  in  a 
word  ;  it  is  bread,  and  yet  it  is  the  feody  ;  materially  the 
one,  and  spiritually  the  other. 

Two  Thursdays,  therefore,  aid  us  in  gaining  the  full 
idea  of  the  Eucharist,  Maundy-Thursday,  and  "  Holy 
Thursday,"  or  Ascension-Day.  On  the  first,  the  bread 
and  wine  were  taken  and  received  as  Christ's  Body  and 
Blood,  while  the  unchanged  Christ  stood  before  them. 
On  the  second,  the  Body  of  our  Lord  became  invisible 
to  human  eyes  ;  but  it  is  required  of  faith  to  behold  that 
Body  at  the  right  hand  of  the  Father,  and  at  the  same 
time  to  "  discern  the  Lord's  Body"  in  the  Lord's  Supper. 
And  this  is  just  what  our  Lord  prepared  us  for,  (St.  John 
vi.  62,)  when  He  said,  "  Doth  this  offend  you?  what  and 
if  ye  shall  see  the  Son  of  Man  ascend  up  where  He  was 
before?"  It  will  be  hard  to  believe  the  two  facts,  He  in- 
timates, unless  you  will  understand,  that  I  am  not  speak- 
ing, as  the  silly  and  carnal  Jews  imagine,  of  My  corporal 
181 


Ascension-Day 

substance,  which  I  am  to  take  up  to  Heaven,  after  the 
Resurrection  ;  but  of  My  spiritual  substance,  which  I 
will  give  to  the  faithful,  so  that  they  shall  "eat  of  this 
Bread  and  live  forever."  He  says  all  this,  when  He  adds, 
"It  is  the  Spirit  that  quickeneth  ;  the  flesh  profiteth 
nothing;  the  words  that  I  speak  unto  you — these  very 
words— they  are  spirit,  and  they  are  life." 

It  must  be  remembered,  too,  that  Christ  says  of  Himself, 
"  I  am  the  living  Bread  which  came  down  from  Heaven  "; 
and  again,  "I  am  the  Bread  of  Life."  If  we  are  to 
understand  His  words  carnally,  therefore,  we  may  as 
well  affirm  that  His  body  was  "transubstantiated"  into 
bread,  as  that  bread  is  so  turned  into  His  body.  This 
dogma  of  the  Trent  Council  not  only  contradicts  Scrip- 
ture and  the  primitive  Church,  but  bases  itself  on  the 
natural  philosophy  of  Aristotle,  and  thus  incorporates 
an  exploded  system  .of  material  things,  with  the  faith 
of  Christ !  To  believe  it,  it  is  not  enough  to  believe  in 
Christ  and  His  Apostles  ;  but  we  must  also  believe  in 
the  Pagan  philosopher,  Aristotle.  If  his  theory  of  matter 
is  false,  (as  is  now  conceded,)  then  this  Dogma  of  Tran- 
substantiation  is  false  ;  for  it  rests  on  his  theory.  It  is 
sad  to  recur  to  false  doctrines  instead  of  simply  present- 
ing the  truth  ;  but  since  this  net  has  been  spread  for  souls, 
it  is  necessary  to  "beware  lest  any  man  spoil  us  through 
philosophy  and  vain  deceit,  after  the  tradition  of  men, 
after  the  rudiments  of  the  world,  and  not  after  Christ." 

The  Epistle,  to-day,  is  a  portion  from  the  Acts,  giving 
the  detailed  account  of  the  Ascension,  and  containing 
the  great  truth  (of  which  we  have  fully  spoken  already 
on  page  161)  that  the  forty  days  which  closed  at  the  As- 
cension, were  days  in  which  Christ  gave  to  His  Apostles 
their  full  instructions  as  to  the  founding  and  perpetuating 
of  His  kingdom  in  the  earth.  The  Book  of  the  Acts  is  a 
182 


Ascension-Day 

record  of  these  instructions  as  carried  out  by  the  Apos- 
tles, after  the  Holy  Ghost  had  come  to  bring  all  things 
to  mind  which  Christ  had  told  them.  Thus,  as  Moses  re- 
ceived "  the  pattern  in  the  mount,"  during  the  forty  days 
in  which  the  tabernacle  was  set  up,  the  Church,  of  which 
that  tabernacle  was  but  a  figure,  was  delivered  to  the  Apos- 
tles, as  a  better  realization  of  "things  in  the  heavens." 
The  Gospel  is  St.  Mark's  account  of  His  "  receiving  up" 
— "  after  He  had  spoken  to  them  ";  and  St.  Luke's  nar- 
rative is  the  Second  Morning  Lesson.  In  the  Second 
Evening  Lesson,  St.  Paul  expounds  the  Apostolic  Com- 
mission as  an  Ascension-gift,  carrying  out  the  idea  of  a 
triumphal  pageant,  where  the  conqueror,  in  his  chariot, 
scattered  gifts  among  the  people,  and  led  his  captives  in 
his  train.  The  First  Evening  Lesson  is  Daniel's  prophecy 
of  that  Eternal  Kingdom  upon  whose  Throne  sits  the 
ascended  King,  the  Ancient  of  Days.  The  First  Morning 
Lesson  is  a  very  important  one,  and  reminds  us  of  the 
fact  that  there  were  two  typical  ascensions  before  that 
of  Christ.  In  the  patriarchal  times,  "Enoch  was  trans- 
lated"; in  the  Mosaic  dispensation,  Elijah  "  went  up  by 
a  whirlwind  into  Heaven."  Thus,  before  and  after  the 
flood,  men  were  darkly  taught  of  their  destination  to 
something  above  this  world  ;  but  in  Christ  they  were 
shown  the  way,  as  well  as  the  meritorious  cause,  of 
human  exaltation,  and  were  fully  assured  that  the  heavens 
were  opened  to  all  believers.  Observe,  that  Elijah  was 
carried  up  by  heavenly  agencies  ;  but  Christ  sublimely 
rose  by  His  own  power.  The  psalmist  exclaims  :  "Sing 
unto  GOD,  sing  praises  to  His  name.  Extol  Him  that 
rideth  upon  the  heavens  by  His  name  JAH,  and  rejoice 
before  Him."  (Ps.  Ixviii.  4.) 

In  the  falling  of  Elijah's  mantle  was  presignified  the 
gift,  by  Christ,  to  His  Apostles,  of  His  own  prophetic 
183 


Ascension-Day 

commission,  as  well  as  of  other  spiritual  powers.*  Elisha 
is  a  type  of  the  Apostolic  ministry,  "  healing  the  waters" 
and  taking  away  dearth  and  barrenness  from  the  world. 
It  only  remains  to  say,  that  Proper  Psalms  are  pro- 
vided for  this  high  festival,  which  are  so  appropriate,  that 
the  day  itself  furnishes  the  comment.  The  Old  Introit 
is  Psalm  4yth  ;  and  the  metrical  hymns  are  numerous, 
which  express  the  Church's  joy  in  her  Master's  triumph 
and  her  abiding  peace  and  confidence,  now  that  He  has 
"  opened  the  Kingdom  of  Heaven  to  all  believers."  At 
the  Communion,  Hymn  368  is  particularly  appropriate, 
containing  the  words, — 

Alleluia  !  Bread  of  Heaven, 

Thou  on  earth  our  Food,  our  Stay : 
Alleluia  !  here  the  sinful 

Flee  to  Thee  from  day  to  day: 
Intercessor,  Friend  of  sinners, 

Earth's  Redeemer,  plead  for  me, 
Where  the  songs  of  all  the  sinless 

Sweep  across  the  crystal  sea. 

If  we  have  dwelt  at  great  length  on  the  services  of  this 
Feast,  it  is  not  only  because  it  is  too  little  honored,  but 
because  there  is  nothing  which  can  enter  the  mind  of 
man,  so  entirely  beyond  all  that  man  imagines  by  his 
own  powers,  and  so  ennobling  to  his  nature,  as  the  truth 
which  this  day  celebrates.  Poor  sinners  that  we  are, — 
poor  dying  worms, — can  it  be  that  we  are  heirs  of  immor- 
tal glory,  and  that  the  way  into  the  Heaven  of  Heavens 
stands  wide  open,  so  that,  in  body  and  soul,  we  may 
follow  the  Son  of  GOD,  and  be  welcomed  by  Him,  as 
brethren,  and  partakers  of  His  throne? 

*  Ephes.  iv.  8-u. 
184 


Expectation  Sunday 


Expectation 

PERHAPS  the  darkest  Sunday  that  was  ever  hallowed 
by  the  Church  was  that  which  followed  Our  Lord's 
Ascension.  The  little  band  of  the  faithful  were  only 
an  hundred  and  twenty,  the  eleven  Apostles,  with  the 
Blessed  Virgin  and  other  holy  women  included  ;  and 
one  narrow  room  in  Jerusalem — perhaps  that  in  which 
the  Last  Supper  had  been  celebrated — contained  the 
whole  Catholic  Church.  Christ  had  said,  "I  will  not 
leave  you  orphans''  and  had  promised  to  send  the 
Comforter.  But  on  this  Sunday,  the  Lord  had  gone  up 
to  glory,  and  the  Comforter  was  not  yet  come.  So,  then, 
for  the  time  they  were  orphans :  but  they  looked  for  the 
timely  fulfilment  of  the  promise,  and  continued  in  prayer 
and  supplication.  They  were  expecting  the  Comforter, 
and  hence  this  day  is  known  in  the  Church  as  "  Expec- 
tation Sunday,"  or  the  Sunday  after  the  Ascension. 

The  Introit  is  Psalm  93d,  and  the  Veni  Creator,  in  one 
of  its  versions,  may  well  be  sung  to-day,  as  also  on  Whit- 
sunday. 

The  Collect  throws  us  back  in  spirit,  and  bids  us 
sympathize  with  that  primitive  band  of  disciples,  to 
whom  JESUS  had  said,  "  Fear  not,  little  flock,  for  it  is 
your  Father's  good  pleasure  to  give  you  the  kingdom." 
We  pray  that  we  may  not  be  "left  comfortless,"  and 
we  beseech  Almighty  GOD  by  the  power  of  the  Spirit, 
to  "exalt  us  to  the  same  place  whither  our  Saviour 
Christ  is  gone  before."  There  is  a  touching  harmony 
of  sentiment  in  the  Epistle  and  Gospel.  ' '  Be  sober,  and 
watch  unto  prayer,"  and,  "  Have  fervent  charity  among 
yourselves,"  may  well  be  supposed  to  have  been  the 
primitive  watchwords  at  this  solemn  and  critical  mo- 
185 


Expectation  Sunday 

ment ;  and  as,  of  old,  every  one  felt  that  something 
depended  on  himself,  individually,  so  now  we  are  ex- 
horted, according  to  the  gifts  we  have  received,  to  "  min- 
ister one  to  another."  The  Gospel  rehearses  the  over- 
whelming words  of  Christ  to  the  Apostolic  company,  pre- 
dicting their  labors,  sufferings,  and  deaths:  at  the  same 
time,  while  it  shows  what  great  need  they  had  of  comfort, 
it  renews  the  promise  of  comfort,  in  the  words,  "  When 
the  Comforter  is  come,  whom  I  will  send  unto  you  from 
the  Father — even  the  Spirit  of  Truth,  which  proceedeth 
from  the  Father — He  shall  testify  of  Me." 

The  First  Lesson,  in  the  Morning  Service,  is  from  the 
prophet  Joel,  with  that  prediction  of  the  outpouring  of  the 
Spirit  of  Consolation,  to  which  St.  Peter  expressly  refers 
in  his  sermon  on  Pentecost  day.  The  Second  Lesson 
is  our  Saviour's  Intercessory  Prayer;  and  is  most  happily 
introduced  to  remind  us  of  what  our  glorious  Mediator 
and  Advocate  is  doing  for  His  faithful,  there  where  He 
"  ever  liveth  to  make  intercession  for  us."  How  much 
that  should  inspire  our  hopes  and  gratitude  is  implied  in 
that  expression  of  our  Saviour,  in  which  he  anticipates 
the  conversion  of  unborn  millions  ! — "  Neither  pray  I  for 
these  alone;  but  for  them,  also,  which  shall  believe  on 
Me,  through  their  word."  If  we  have  thus  believed  the 
Apostolic  Scriptures,  and  are  admitted  to  the  Apostolic 
Communion  and  fellowship,  what  text  is  there  in  all  the 
Scriptures,  that  should  delight  or  console  us  more  ?  At 
this  time,  when  it  is  read  in  Church,  so  appropriately, 
carrying  us  back  to  the  Holy  Week,  and  forward  to 
Pentecost,  this  Lesson  has  a  most  impressive  effect,  and 
conies  to  the  devout  mind  with  cheering  solemnity. 

In  the  Evening  Lessons,  observe  the  promises  uttered 
by  Zephaniah,  and  the  precept,  "Wait  ye  upon  me, 
saith  the  Lord."  In  the  Second  Lesson  we  have  the 
1 86 


Whitsunday 

inspired  description  from  the  Epistle  to  the  Hebrews, 
of  the  blessed  efficacy  of  His  Intercession  who  is  our 
Great  High  Priest,  passed  unto  the  Heavens,  called  of 
God  an  High  Priest  after  the  order  of  Melchisedec. 
Embraced  in  the  prevailing  Intercession  of  His  prayers, 
we  may  well  put  our  whole  trust  and  confidence  in  His 
mercy  ;  while  we  pray  all  the  more  earnestly,  because 
our  feeble  petitions  are  made  effective  only  as  they  are 
presented  "  Through  JESUS  CHRIST  our  Lord." 


THE  Comforter  is  come'  !  Think,  first,  of  the  joy  and 
rapture  with  which  the  little  Church,  pent  up  in  Jerusalem 
like  lambs  among  wolves,  took  up  this  exulting  strain, 
when,  after  ten  days  of  waiting,  the  Eternal  Spirit  sud- 
denly manifested  His  presence,  and  assured  them  that 
Christ,  enthroned  at  the  right  hand  of  the  Father,  still 
loved  His  little  flock,  and  had  obtained  the  promised 
gift  for  their  comfort  and  support.  The  coming  of  the 
Holy  Ghost,  in  new  manner  and  with  augmented  power, 
was  the  seal  from  the  Most  High,  which  certified  all  the 
whole  Gospel  to  be  from  God.  It  proved  the  risen 
JESUS  to  be  also  the  glorified  JESUS,  (St.  John  vii.  39,) 
and  so  inspired  the  Church  with  a  moral  power  and 
courage  which  nothing  else  could  have  given.  This  is 
seen  in  the  intrepid  bearing  of  the  once  timid  Peter  ; 
and  in  the  boldness  of  the  whole  Church,  so  lately 
assembling  in  secret  "for  fear  of  the  Jews."  But  it  is 
not  moral  power  merely,  for  the  outpouring  of  the  Spirit 
had  filled  them  with  supernatural  gifts  and  with  divine 
energy.  And  all  this  is  summed  up  in  the  Preface  to 
187 


Whitsunday 

the  Trisagion,  in  this  day's  Eucharist, — which  so  touch- 
ingly  unites  our  own  estate  as  Christians,  with  the 
original  coming  of  the  Spirit,  in  the  concluding  words, 
' '  whereby  we  have  been  brought  out  of  darkness  and 
error,  into  the  clear  light  and  true  knowledge  of  Thee, 
and  of  Thy  Son  JESUS  CHRIST."  Let  emphasis  be  laid 
to-day  both  with  adults  and  children  upon  the  fact  that 
this  is  the  Birthday  of  the  Church. 

The  Epistle  is  the  historical  narrative  of  St.  Luke, 
and  the  Gospel  is  a  rehearsal  of  Christ's  promises.  The 
former  winds  up  with  sublime  effect: — "We  do  hear 
them  speak  in  our  tongues,  the  wonderful  works  of 
GOD."  The  first-fruits  of  the  Spirit  were  Hymns  and 
Creeds.  Perhaps  (as  has  been  already  suggested  of  a 
text  occurring  in  the  Service  of  the  Second  Sunday  in 
Lent)  those  poetic  fragments  which  Bishop  Jebb  finds 
so  common  in  the  New  Testament  were  now  first  uttered 
or  recalled.  They  rehearsed  with  rapture,  not  their  own 
experiences  and  feelings,  but  the  historic  facts  of  the 
Gospel.  In  the  Gospel,  the  promise  of  Christ  is-  to  be 
specially  noted,  "He  shall  teach  you  all  things  and 
bring  all  things  to  your  remembrance,  whatsoever  I  have 
said  unto  you."  These  words  establish  the  inspiration 
of  the  New  Testament  Scriptures,  and  supersede  all 
stupid  inquiries  as  to  when,  or  how,  the  Apostles  and 
Evangelists  "collected  materials  for  their  writings." 
Observe,  also,  the  words  concerning  the  Comforter, 
which  show  that  He  came,  not  only  for  the  moment, 
but  to  abide  with  the  Church  forever,  ' '  even  the  Spirit 
of  Truth,  whom  the  world  cannot  receive. ' '  Worldly  men 
are  seldom  orthodox ;  they  are  carnal  even  in  their  re- 
ligious views,  and  read  Scripture  with  low  ideas  of  its 
authority,  and  of  its  origin.  Observe  also  that,  of  all 
our  festivals,  Pentecost  is  the  least  relished  by  the  world. 


Whitsunday 

They  cannot  enter  into  it ;  it  requires  a  spiritual  mind  to 
receive  refreshment  and  delight  from  its  celebration. 

In  the  old  Introit  (Psalm  xxxiii. )  observe  the  passage, 
"By  the  Word  of  the  Lord  were  the  heavens  made, 
and  all  the  hosts  of  them  by  the  Breath  of  His  mouth." 
The  Word  is  Christ,  and  the  Breath  is  the  Holy  Ghost. 
The  Proper  Psalms  are  full  of  exalted  praise.  The 
whole  of  Psalm  68th,  Exsurgat  Deus,  is  a  sublime  pro- 
phecy of  the  Ascension  and  the  coming  of  the  Com- 
forter. The  Proper  Psalms  in  the  Evening  Prayer, 
display  the  work  of  the  Spirit  in  the  Creation  and  the 
Resurrection. 

The  First  Lesson  at  Morning  Prayer  rehearses  the 
Decalogue, — the  Law  given  on  Sinai,  in  commemoration 
of  which  this  Feast  was  instituted  by  Jehovah,  the  Feast 
of  the  fiftieth  day,  or  "  Pentecost."  It  was  also  called 
the  "feast  of  weeks"  by  the  Hebrews,  because  a  week 
of  weeks  (seven  times  seven  days)  intervened  between 
the  Passover  and  this  festival.  It  was  reckoned  from  the 
day  when  the  barley-sheaf  was  cut  for  the  wave-offering 
of  the  Passover,  which  signified  Christ,  the  "  first-fruits" 
of  the  Resurrection  or  harvest  of  the  world.  The  seven 
weeks  seem  to  have  been  appointed  with  reference  to 
the  Sevenfold  Spirit,  of  which  the  Seven  golden  candle- 
sticks were  a  symbol  under  the  Law.  There  has  always 
been  much  discussion  as  to  the  meaning  of  the  English 
name  for  this  day.  In  the  English  Prayer-Book  it  is 
"Whit-Sunday,"  said  by  some  to  be  properly  "Wit- 
Sunday";  Wit  being  the  Old  English  for  Wisdom,  and 
the  Comforter  being  the  "Spirit  of  Wisdom."  Others 
explain  the  term  by  reference  to  the  white  raiment 
which  used  to  be  worn  on  this  day.  The  white-ness  of 
the  Holy  Dove,  shedding  the  fiery  tongues  like  feathers 
of  gold,  might  as  well  be  thought  of  in  connection  with 
189 


Whitsunday 

the  words,  "  ye  shall  be  as  the  wings  of  a  dove  that  is 
covered  with  silver  wings  and  her  feathers  like  gold." 
But,  in  point  of  fact,  the  word  is  \Yhitsun-Day,  a  cor- 
ruption of  Pfingsten-Day,  which  was  the  old  Saxon  name, 
derived  to  us  from  the  early  English  Church.* 

It  must  be  noted  that  the  argument  for  the  Christian 
rest  and  worship  day  cannot  be  separated  from  the  argu- 
ment for  Easter  and  Pentecost.  If  the  Lord  hallowed 
the  First  day  of  the  week,  so  also  He  hallowed  those 
Feasts,  by  making  them  the  occasion  of  the  Resurrection 
and  of  the  coming  of  the  Comforter.  It  is  the  true  view 
that  the  Passover  and  Pentecost  were  appointed  under  the 
Law  to  be  perpetuated  under  the  Gospel,  when  their 
nobler  purpose  is  revealed.  Observe  how  GOD  Himself 
keeps  and  honors  His  own  appointments.  The  Passover 
is  made  the  day  of  deliverance  from  Egypt,  because  it 
is  to  be  the  time  of  JESUS'  deliverance,  and  of  our  deliv- 
erance by  Him  ;  and  Pentecost  is  made  the  day  of 
giving  the  Law,  because  it  is  to  be  the  day  of  giving  the 
Spirit.  Ten  days,  therefore,  are  numbered  after  the  As- 
cension ;  and  it  is  not  till  the  day  of  Pentecost  is  fully 
come,  that  GOD  sends  the  Holy  Ghost.  Scripture  shows 
elsewhere  that  Pentecost  was  scrupulously  observed  by 
the  early  disciples  (Acts  xviii.  21,  xx.  16,  I.  Cor.  xvi.  8,) 
and  by  St.  Paul,  who  so  earnestly  opposes  the  keeping  of 
mere  Jewish  feasts,  (Gal.  iv.  9,  10,  ir,)  and  whose  observ- 
ance of  this  day  was  evidently  in  accordance  with  the 
usage  of  the  whole  Church.  The  whole  system  of  the 
"Christian  Year"  is  thus  demonstrated  by  a  comparison 

*  This  seems  to  be  the  interpretation  determined  by  the  American 
Prayer-Book  at  the  last  revision;  wherein  the  name  is  written  with- 
out hyphen,  "Whitsunday."  Notice  also  as  corroborating  this 
explanation,  "  Whitsun  -  week,"  "  Whitsun- Monday,"  "  Whitsun- 
Tuesday." 

190 


Whitsunday 


of  the  Institution  of  this  Feast  with  divine  providences  and 
Christian  usages,  as  exhibited  in  the  New  Testament. 

The  Second  Lesson  brings  to  view  the  contrast  be- 
tween the  ancient  Church  and  the  Christian  Church  : 
"Ye  ,are  not  come  to  the  mount  that  .  .  .  burned  with 
fire  .  .  .  but  ye  are  come  to  Mount  Zion,  and  unto  the 
city  of  the  Living  God.  .  .  .  See  that  ye  refuse  not 
Him  that  speaketh." 

The  Evening  Lesson,  from  Isaiah,  not  only  enumer- 
ates the  Seven  gifts  of  the  Spirit,  but  prophetically  names 
the  countries  into  which  the  Pentecostal  converts  carried 
the  Gospel, — "The  Parthians,  and  Medes,  and  Ela- 
mites,"  of  whom  we  hear  in  the  Epistle.  The  Second 
Lesson  proves  the  ordinary  gifts  of  the  Spirit  to  have 
been  bestowed  in  Confirmation,  by  "the  laying  on  of 
hands,"  after  the  beginning  of  the  Spirit's  work  in  Bap- 
tism. The  translation  of  this  passage  is  unfortunately 
misleading.  "  Did  ye  receive  the  Holy  Ghost  when  ye 
became  believers?"  is  the  proper  rendering  of  St.  Paul's 
question,  and  the  expression,  ' '  we  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost,"  should  be, 
"we  did  not  hear  whether  He  was  yet  given."  They 
were  disciples  of  St.  John  Baptist,  and  they  thus  referred 
to  the  Baptist's  promise,  "  He  shall  baptize  you  with  the 
Holy  Ghost  and  with  fire."  Of  the  fulfilment  of  this 
promise  on  the  day  of  Pentecost  they  had  not  heard. 
John's  baptism  was  not  Christian  baptism,  but  a  mere 
preparation  for  it :  the  Apostle,  therefore,  proceeded  to 
admit  these  converts  into  the  Church,  and  then  to  con- 
firm them.  Surely,  it  must  have  been  by  direct  com- 
mand of  the  Lord  given  to  this  Apostle  when  he  was 
"caught  up  into  the  third  heaven,"  that  he  proceeded 
to  do  in  Ephesus  just  what  St.  Peter  and  St.  John  did  in 
Samaria.  They  were  acting  under  the  instructions  re- 
191 


Whitsunday 


ceived from  our  Lord  in  Person  during  "the  Great  Forty 
Days."  St.  Paul  was  not  with  them  then — but  his  action 
is  identical  with  theirs.  "  By  laying  on  of  the  Apostles' 
Hands  the  Holy  Ghost  was  given." 

As  the  whole  Book  of  the  Acts  is  a  record  of  the 
work  of  the  Spirit,  and  has  been  called  "the  Gospel 
of  the  Holy  Ghost,"  we  continue  to  read  it  on  many 
of  the  Sundays  following.  Indeed,  the  residue  of  the 
year  must  be  conceived  of  as  a  continuous  commem- 
oration of  the  Spirit,  just  as  the  earlier  half  of  the  year 
is  dedicated  to  the  Eternal  Word.  The  feast  of  the 
Holy  Trinity  serves  as  the  clasp  or  bond  by  which  the 
whole  is  made  a  unit.  Thus  "the  Lord,  the  Giver  of 
Life,"  receives  due  honor,  while  His  divine  personality 
and  blessed  offices  are  prominently  kept  in  view.  May 
we  all  worship  Him  "in  spirit  and  in  truth." 

It  is  customary,  as  it  is  appropriate,  to  remember  with 
generous  contributions,  at  Whitsuntide,  the  great  cause 
of  Missions.  The  Church  in  the  power  of  the  Holy 
Ghost  is  to  bear  her  witness  to  the  truth.  The  scope  of 
the  witness  is  "unto  the  uttermost  parts  of  the  world." 
In  the  language  of  the  Whitsunday  Proper  Preface,  the 
Church  has  received  the  gift  of  "boldness,  with  fervent 
zeal  constantly  to  preach  the  Gospel  unto  all  nations," 
and  that,  because  by  the  coming  of  the  Holy  Ghost,  "we 
have  been  brought  out  of  darkness  and  error  into  the 
clear  light  and  true  knowledge  of  GOD  and  of  His  Son, 
JESUS  CHRIST."  Hence,  missionary  hymns  and  mission- 
ary collections  and  missionary  prayers  are  especially  in 
line  with  the  best  teaching  of  the  day. 

O  Spirit  of  the  living  GOD 

In  all  Thy  plenitude  of  grace, 
Where'er  the  foot  of  man  hath  trod 

Descend  on  our  apostate  race. 
192 


Whitsunday 

\Yhitsunday  has  another  special  character  for  us  as 
members  of  the  Anglican  Communion,— because  it  is 
the  anniversary-  of  the  first  use  of  the  Prayer-Book  in 
English  in  1549.  It  is  well  for  us  to  recognize  that :  "  It 
is  our  privilege  to  possess  a  priceless  treasure,  a  sober 
and  Scripture-loving  guide  and  helper,  in  the  book  of 
Common  Prayer  ;  a  system  of  religious  worship  and  in- 
struction which  is  the  result  of  a  long  and  patient  pro- 
gress of  ages,  the  offspring  of  past  and  present,  united  in 
a  holy  bond  of  temperance,  calmness,  and  moderation. 

"If  we  are  loyal  members  of  the  Church,  we  must 
needs  accept  in  its  length  and  breadth  the  true  exposition 
of  the  Church's  mind  ;  and,  thus  accepting  it,  we  ought 
surely  to  commend  it  to  the  young.  A  book  that  is  to 
go  with  us  week  by  week,  nay,  day  by  day,  through  all 
our  life  on  earth  ;  a  book  whose  spirit  tends  at  once  to 
soothe  and  elevate  the  mind  ;  a  book  whose  words  and 
phrases  form  a  large  portion  of  the  public  prayer  offered 
in  this  our  land  ;  nay,  more,  a  book  which  daily  moulds 
the  fashion  of  countless  private  prayers  and  thanksgivings, 
ought  surely  to  be  read  and  studied,  to  be  learnt  and 
taught.  The  study  of  it  will  be  fcund  to  benefit  those 
who  teach  as  well  as  those  who  learn  ;  so  that  the  value 
of  this  treasure-house  of  devotion  may  be  tried  more  and 
more  deeply,  more  and  more  widely,  year  by  year.  If  it 
is  tried  fairly,  honestly,  and  wisely,  it  will  not  be  found 
wanting."  (Macpherson's  Lessons  on  the  Prayer-Book. ) 

Procter  tells  us  that  in  the  latter  years  of  the  reign  of 
King  Henry  VIII. ,  as  the  Bible  was  made  more  accessible, 
the  desire  for  some  reformation  of  the  public  services 
was  widely  felt. 

In  1542  a  proposal  was  laid  before  Convocation  by 
Cranmer  to  amend  the  service  books,  a  project  fostered 
by  King  Henry  in  1543.  First  the  Litany  was  revised 


Whitsunday 

and  set  forth  for  public  use  in  1544,  in  its  present  form 
and  very  nearly  in  its  present  words. 

On  the  accession  of  Edward  VI.,  1547,  was  issued  the 
first  Book  of  Homilies,  soon  followed  by  a  translation  of 
the  Gospels  and  the  Acts,  and  the  direction  that  the 
Epistle  and  Gospel  at  High  Mass  should  be  in  English. 
In  March,  1548,  the  Order  of  the  Communion  was  first 
published,  still  in  Latin,  but  with  an  addition  of  an 
English  form  of  Communion  appended  to  the  Latin 
Mass. 

Further  deliberations  were  held  by  the  Divines  as- 
sembled at  Windsor,  so  that  before  the  end  of  the  year 
1548  there  was  presented  to  the  King  with  the  sanction 
of  Convocation  "The  Book  of  Common  Prayer,"  which 
we  now  know  as  "The  First  Prayer-Book  of  Edward  VI." 
The  book  was  readily  accepted  by  Parliament,  and  the 
Act  of  Uniformity  ordered  the  administration  of  the 
sacraments  and  all  other  common  and  open  prayer  only 
in  such  order  and  form  as  was  there  set  forth,  from  and 
after  the  Feast  of  Pentecost,  June  9,  1549. 

It  is  this  notable  event  which  we  are  to  have  in  mind 
on  Whitsunday,  and  to  the  intelligent  Churchman  it  is 
an  event  whose  importance  and  value  cannot  be  over- 
stated. Its  results,  historical,  doctrinal,  ethical,  cere- 
monial, evangelical  and  ecclesiastical,  have  been  simply 
marvellous. 

As  the  Church  of  the  Prayer-Book  we  appear  before 
the  religious  world.  Is  it  too  much  to  say  that  we  stand 
or  fall,  make  progress  or  decline,  fulfil  our  mission  or 
egregiously  fail,  as  we  are  true  or  not  to  the  lofty  standard 
in  doctrine,  worship  and  life  which  our  Book  of  Common 
Prayer  holds  forth  ? 

O  Lord,  we  beseech  Thee,  let  Thy  continual  pity  cleanse 
and  defend  Thy  Church  :  and,  because  it  cannot  continue 
194 


Whitsun-Monday 


in  safety  without  Thy  succor,  preserve  it  evermore  by  Thy 
help  and  goodness;  through  JESUS  CHRIST  our  Lord. 
Amen. 


WHITSUN-WEEK  —  which  falls  in  the  season  of  flowers, 
and  therefore,  even  if  it  be  actually  in  June,  in  the  poetic 
May  of  old  England—  may  well  be  made  a  week  of 
privilege  to  children  in  schools  and  families.  But  it 
should  be  a  week  of  "joy  in  the  Holy  Ghost,"  and 
therefore  its  spiritual  exercises  are  multiplied  and  special. 
Monday  and  Tuesday  are  feasts,  but  Wednesday,  Friday, 
and  Saturday  are  Ember-fasts  ;  and  so  there  is  but  one 
day  in  the  seven  which  is  left  to  the  ordinary  circuit  of  the 
Church's  worship.  One  might  almost  say  that  the  Seven 
gifts  of  the  Spirit  have  each  their  day  of  special  propriety  ; 
and  that  thus  the  great  Feast  of  the  Trinity  is  ushered  in 
when  the  fulness  of  wisdom,  and  understanding,  and 
counsel,  and  might,  and  knowledge,  and  godliness,  and 
holy  fear,  has  fitted  the  Church  to  confess  her  faith  in 
GOD,  in  asserting  the  mystery  of  His  Tri-unity. 

This  is  a  fitting  week  for  instructing  the  young  in  Con- 
firmation,— which  is  the  anointing  of  the  Spirit  and  the 
giving  of  his  Seven-fold  grace.  Where  it  is  convenient, 
also,  it  is  a  proper  week  for  the  reunion  of  Confirmation 
classes,  under  pastoral  advice  and  regulation,  to  recall 
past  vows  and  to  inquire  as  to  their  results. 

The  Epistle  to-day  commemorates  the  first  outpouring 
of  the  Spirit  upon  a  Gentile,  —  the  Centurion  Cornelius. 
This  was,  in  degree,  a  minor  Pentecost  :  but  its  con- 
sequences have  been  immense  ;  for  it  was  the  grafting 
of  the  wild  stock  of  the  Gentiles  into  the  good  olive- 


Whitsun-Tuesday 

tree  of  Israel.  The  Gospel  shows  that  this  was  the 
carrying  out  of  the  divine  plan,  which  was  not  to  save 
the  Jews  only,  but  the  world.  Faith  in  the  Son  of  GOD, 
henceforth,  makes  the  true  son  of  faithful  Abraham  ;  and, 
if  a  man  is  lost,  it  is  not  because  of  uncircumcision,  but 
because  "  he  hath  not  believed  in  the  name  of  the  Only- 
Begotten  Son  of  GOD." 

The  First  Morning  Lesson  relates  the  confusion  of 
tongues  at  Babel,  which  the  gift  of  tongues,  on  the  day 
of  Pentecost,  was  meant  to  remedy.  In  the  Second 
Lesson,  the  order  and  method  to  which  the  highest 
spiritual  gifts  were  subjected  in  the  public  worship  of  the 
Apostolic  Church,  is  expounded  by  St.  Paul. 

In  the  Evening  we  read  of  the  Seventy  elders  who 
received  the  Spirit  of  Prophecy  under  the  Law. 

The  Second  Lesson  is  St.  Paul's  exposition  of  the  gift. 
Observe  how  this  gift  restored  the  unity  and  fellowship 
which  were  lost  at  Babel,  and  thus  out  of  many  nations 
and  tongues  made  one  Catholic  Church. 


THE  Epistle  is  the  narrative  of  the  first  recorded  Con- 
firmation, —  when  the  converts  whom  Philip  the  deacon 
had  baptized  were  visited  and  blessed  by  the  Apostles 
with  the  laying  on  of  hands.  Thus,  they  received  the 
Holy  Ghost  in  the  fulness  of  His  gifts,  having  only  been 
so  far  partakers  of  the  Spirit,  before,  as  babes  in  Christ, 
—  "  not  spiritual,  but  carnal,"  —  that  is,  only  initiated  into 
spiritual  life. 

The  Gospel,  while  it  connects  with  Pentecost,  is  de- 
signed to  remind  us  that  the  Holy  Ghost  was  sent  by  the 
Good  Shepherd  to  the  "sheep  of  His  pasture,"  that 
196 


Ember-Days  in  Whitsuntide 

they  might  evermore  feed  in  green  pastures  and  be  led 
by  waters  of  comfort.  It  is  also  a  Preface  to  the  Ember- 
fasts  and  to  the  Ordaining  Sunday,  about  to  follow. 

The  First  Lesson  contains  Ezekiel's  prophecies  con- 
cerning the  days  of  refreshing  and  blessing.  We  find 
their  fulfilment  in  the  Gospel  dispensation.  The  Second 
Lesson  continues  from  the  end  of  the  Epistle  for  Whit- 
sunday the  narrative  of  the  outpouring  of  the  Spirit  at 
Pentecost. 

At  the  Evening  Prayer,  the  First  Lesson  shows  the 
power  of  the  Spirit  to  qualify  whom  He  will  as  prophets 
of  the  Lord,  and  sometimes  to  make  evil  men  vessels  of 
mercy  to  others  ;  as  it  is  written,  "  Is  Saul  also  among 
the  prophets?" 

The  Second  Lesson  contrasts  the  fruits  of  the  Spirit 
with  the  works  of  the  flesh.  Through  the  rest  of  the 
Christian  year,  these  fruits  of  the  Spirit  will  be  the  sub- 
jects of  the  Collects,  Gospels,  and  Epistles. 


in  TKHbitsuntffce 

ALTHOUGH  Trinity  Sunday  is  an  Ordaining  Sunday,  it 
is  so  not  as  the  Feast  of  the  Trinity,  but  as  the  Octave  of 
Pentecost  ;  for  the  Holy  Ghost  came  to  insure  a  per- 
petual succession  of  Apostles  and  Pastors  and  Teachers 
in  the  Christian  Church,  and  so  to  make  good  the 
promise  of  Christ  to  be  with  His  Apostles  to  the  end  of 
the  world.  It  is  the  Spirit  only  that  can  ordain,  albeit 
by  means  of  human  hands  ;  as,  when  Moses  ordained 
Joshua,  (Deut.  xxxiv.  9.)  he  "was  full  of  the  Spirit  of 
Wisdom."  The  Apostles  themselves  were  not  com- 
pletely empowered  till  they  had  received  the  Holy 
197 


Ember-Davs   in  Whitsuntide 

J 

Ghost,  on  the  day  of  Pentecost,  to  fill  up  the  initial  gift 
(St.  John  xx.  22,  compared  with  Acts  i.  8)  which  Christ 
Himself  had  imparted  at  Easter.  Then  "the  Lord  gave 
the  word  :  great  was  the  company  of  them  that  pub- 
lished it." 

The  fitness  of  the  Pentecostal  Season,  then,  as  one  of 
preparation  for  the  commissioning  of  fresh  messengers 
of  the  Gospel,  must  be  obvious.  Let  these  days  be  kept 
in  earnest  prayer  for  all  Bishops,  pastors,  and  mission- 
aries, and  that  those  to  be  ordained  may  indeed  be  men 
"full  of  the  Holy  Ghost  and  of  wisdom."  Let  us  pray 
that,  by  their  ministry,  the  Holy  Spirit  may  be  communi- 
cated, in  power  and  comfort,  to  nations  that  still  sit  in 
darkness  and  the  shadow  of  death.  It  must  be  a  great 
support  to  a  lonely  missionary  to  feel  that  he  is  remem- 
bered at  a  set  time  ;  and  the  Ember-day  is  eminently 
Catholic  in  its  spirit,  now  that  we  have  so  many  mission- 
aries in  so  many  parts  of  the  world. 

"Oh,  hold  it  holy  !    It  will  be  a  bond 
Of  love  and  brotherhood  when  all  beside 
Hath  been  dissolved  ;  and,  though  wide  ocean  rolls 
Between  our  altars  and  the  Mother  Isle, 
This  shall  be  our  communion.    We  shall  send, 
Link'd  in  one  sacred  feeling,  at  one  hour, 
In  the  same  language,  the  same  prayer  to  Heaven, 
And  each  remembering  each,  in  piety, 
Pray  for  the  other's  welfare." 

Let  us  pray  also  for  the  sanctification  of  the  educated 
youth  in  the  colleges  of  our  own  land  ;  and  let  us  pray 
for  children,  and  for  babes  unborn,  that  they  may  be 
called  in  due  time  to  continue  the  blest  succession  of 
laborers  in  the  Lord's  harvest.  So  shall  there  be 
"  tongues  of  fire"  once  more,  in  answer  to  ardent  prayer, 
and  other  tribes  shall  sing,  with  exultation,  "We  do 
1 08 


Trinity  Sunday 


hear  them  speak,  in  our  tongues,  the  wonderful  works 
of  GOD." 

The  Proper  Lessons  for  the  Ember-Days,  and  the 
Ember-Prayers,  will  serve  to  make  both  public  worship 
and  private  reading  and  devotion  very  profitable  during 
this  Ember-  Week. 


Urintts 

THE  Church's  Services  have  culminated  :  to-day  they 
mount  up  to  the  throne  of  the  GODHEAD  ;  for,  knowing 
the  SON  and  the  HOLY  GHOST,  we  know  the  FATHER  also, 
and  that  these  Three  are  not  three  Gods,  but  one  GOD. 

The  Church  to-day  celebrates  the  glory  and  majesty 
of  GOD  in  His  essence  and  in  His  works.  In  the  word 
Trinity,  she  simply  sums  up  what  is  revealed  concerning 
Him,  —  that  in  Substance  He  is  One,  but,  in  Persons, 
Three.  In  this  there  is  nothing  contradictory  ;  for  it  is 
not  asserted  that  He  is  three  in  the  same  sense  in  which 
He  is  one.  But  yet  it  is  something  mysterious  ;  for  we 
know  not  how  this  unity  of  substance  consists  with  the 
Trinity  of  Persons.  Nor  do  we  know  anything  of  GOD 
which  He  has  not  told  us  ;  nor  is  there  anything  told  us 
of  GOD  which  is  not  mysterious.  The  Father  could  not 
make  us  acquainted  with  the  Son  and  the  Spirit  without 
giving  us  knowledge  of  mysterious  facts  in  the  divine 
nature.  Now,  the  Gospel  consists  in  revelations  of  the 
Son  and  of  the  Spirit  in  their  divinity  and  offices  ;  and 
thus  the  Trinity  is  the  fundamental  verity  of  the  Gospel. 
It  is  taught  us  not  as  an  enigma  nor  as  an  arbitrary  com- 
munication to  faith,  but,  practically,  as  the  basis  of  all 
that  we  must  know  and  do  as  Christians. 

The  Collect  enables  us  to  worship  the  Unity  which 
199 


Trinity  Sunday 

exists  in  the  power  of  the  Divine  Majesty,  even  while 
we  acknowledge  the  glory  of  the  Eternal  Trinity.  The 
Epistle  exhibits  this  "  Unity  of  the  Divine  Majesty,"  as 
beheld  by  St.  John  in  his  visions.  One  sat  on  the  throne 
— whom  the  four  Living  Creatures  worship  in  the  Trine 
ascription  of  Holiness — as  we  do  in  the  words, — 

"  Holy  Father,  holy  Son, 
Holy  Spirit,  Three  in  One." 

In  the  Gospel,  observe  the  text,  "  I  say  unto  Thee,  Ex- 
cept a  man  be  born  of  water  and  of  the  Spirit,  he  cannot 
enter  into  the  Kingdom  of  GOD."  Here  Christ  is  the 
speaker,  the  Spirit  is  spoken  of  as  the  Regenerator,  and 
the  Father  is  referred  to,  "whose  is  the  Kingdom"; 
while  all  is  spoken  with  reference  to  baptism  ' '  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  If  GOD  is  One,  these  Three  Persons  must  be 
one  in  substance  ;  or  into  what  are  we  baptized  ?  This 
same  Gospel  also  rebukes  the  spirit  which  with  reference 
to  revealed  truth  asks,  How  can  these  things  be  f  for,  as 
if  providing  for  this  full  revelation  of  Himself,  Christ 
says  to  the  Pharisee,  "HI  have  told  you  earthly  things, 
and  ye  believe  not,  how  shall  ye  believe  if  I  tell  you  of 
heavenly  things?"  Observe,  too,  He  who  thus  spake 
declared  Himself  to  have  "  come  down  from  heaven," 
and  yet  asserted  Himself  to  be  in  heaven  while  He  was 
thus  speaking.  "The  Son  of  Man,  who  is  in  heaven," 
is  the  name  He  gives  Himself,  while  talking  to  Nico- 
demus  !  Surely,  then,  this  is  "the  man  that  is  My  fellow, 
saith  the  Lord  of  Hosts" — that  is,  the  man  that  is  equal 
with  GOD. 

This  Epistle,  and  this  Gospel,  are  the  more  striking, 
because  they  are  the  ancient  ones  for  the  Octave  of  Pen- 
tecost, and  were  not  specially  selected  with  reference  to 
200 


Trinity  Sunday 


the  Trinity.  But  Scripture  is  full  of  the  Trinity,  even 
where  it  is  not  seen,  at  first ;  as  a  ray  of  white  light  is 
found  to  consist  of  three  primary  colors.  Even  so — 
"  GOD  is  light." 

There  are  Proper  Psalms  for  Trinity  Sunday,  praising 
GOD  for  His  Glory,  His  Power,  His  Holiness,  and  His 
Love. 

The  Church  now  begins  to  read  the  Old  Testament, 
anew,  and  recurs  to  the  first  chapter  of  Genesis.  But,  lo  ! 
a  hint  of  the  Trinity  meets  us  in  the  very  first  chapter 
of  the  Bible:  "In  the  beginning  GOD  created:" — even 
here  we  have  in  the  Hebrew  a  noun  plural  and  verb 
singular, — plurality  and  unify  in  the  name  of  GOD,  in  the 
very  first  verse  of  the  Bible.  So  "the  Spirit"  moves  on 
the  face  of  the  waters  !  Again,  "  GOD  said,  Let  us  make 
man  in  our  image,  after  our  likeness";  and  so,  "Goo 
created  Man  in  His  own  image" — plurality  and  unity, 
once  more. 

After  this  Lesson,  detailing  the  works  of  Creation,  is 
sometimes  read  or  sung  instead  of  Te  Deum,  the  Bene- 
dicite — "O  all  ye  works  of  the  Lord" — concluding  with 
the  Gloria  Patri,  which  adapts  it  to  the  day.  The  Sec- 
ond Lesson  is  the  narrative  of  our  Lord's  Baptism,  which 
was  a  manifestation  of  the  Trinity.  The  Father  spake, 
the  Son  was  manifested  as  His  Well-beloved,  and  the 
Holy  Ghost  descended  upon  Him,  in  visible  shape. 

In  the  Communion  Service  the  Nicene  Creed  is  used, 
as  on  all  High  Festivals.  Thereby  we  recite  the  testi- 
mony of  the  Church,  as  to  the  "  Faith  once  delivered  to 
the  Saints  :  "  and  when  we  say  the  words  "  being  of  one 
substance  with  the  Father,"  we  must  remember  that  this 
is  part  of  the  grand  verity  which  we  confess  this  day. 

In  the  Proper  Preface  we  profess  the  substance  of  the 
Athanasian  Confession,  in  the  words — addressed  to  the 
201 


Sunday,  First  after  Trinity 

Father  —  "who  are  one  with  Thee  in  Thy  Eternal  God- 
head"; or  in  the  fuller  words,  omitting  the  address  to 
the  Father  —  "Who  art  one  GOD,  one  Lord,  not  only  one 
Person,  but  Three  Persons  in  one  substance  :  for  that 
which  we  believe  of  the  glory  of  the  Father,  the  same  we 
believe  of  the  Son,  and  of  the  Holy  Ghost,  without  any 
difference  or  inequality." 

The  Trinity  Hymns  are  very  fine,  not  least  among 
them  that  one  produced  by  the  piety  and  orthodoxy  of 
our  own  Anglo-American  Church,  — 

"O  Holy,  Holy,  Holy  Lord, 
Bright  in  Thy  deeds  and  in  Thy  Name  !" 

The  First  Evening  Lesson  continues  the  story  of  the 
Creation  ;  and  the  Second  is  St.  John's  emphatic  asser- 
tion of  the  Trinity,  which  he  also  expounds,  and  inter- 
weaves with  all  truth,  in  the  same  chapter.  Although 
the  text  about  the  "Three  Witnesses  in  heaven"  is  said 
by  many  to  be  spurious,  nevertheless  it  is  not  a  single 
text  but  the  whole  of  Scripture,  which  teaches  the  Triune 
GOD.  We  have  hints  of  it  in  the  very  first  chapter  of  the 
Bible,  and  we  find  it  in  numerous  other  places  of  Psalm- 
ist, Prophet,  Evangelist,  and  Apostle.  How  truly  we 
say,  then,  "  As  it  was  in  the  beginning,  is  now,  and  ever 
shall  be,  world  without  end  !  Amen." 


Suntm\?t  ffirst  after 

So  far  we  have  seen  that  the  "  Son  of  GOD  was  mani- 
fested"; now  we  are  to  learn,  in  action,  how  He  "de- 
stroyed the  works  of  the  devil."  The  first  half  of  the 
year  is  devoted  to  Doctrine  primarily,  and  to  Duty  as 
seen  in  direct  relation  to  Doctrine.  So,  the  second  half 
202 


Sunday,  First  after  Trinity 

is  devoted  to  Duty  primarily,  and  to  Doctrine  only  as 
reduced  to  practical  Piety.  Thus  is  the  Christian  year 
divided  between  the  Creed  and  the  Decalogue. 

In  the  Seasons  that  succeed  Advent,  until  Trinity  Sun- 
day, \ve  perceive  a  sort  of  spiritual  impulse,  by  which 
we  are  borne  along  our  holy  way  with  scarcely  a  sense 
of  effort.  It  is  because  our  affections  become  warmed, 
and  our  feelings  healthfully  excited,  by  the  peculiar  joys 
of  those  successive  feasts  and  fasts.  But  now  we  have 
reached  a  season  in  which  no  such  impulse  is  supplied  ; 
in  which  our  spiritual  joys  must  be  purely  those  of  faith 
and  duty  ;  and  in  which  physical,  as  well  as  spiritual, 
efforts  must  be  made  if  we  would  keep  our  souls  alive 
and  growing. 

Here,  then,  we  have  a  chance  to  try  the  comparative 
amount  of  feeling  and  oi  principle,  regarded  as  constitu- 
ents of  our  religious  character.  And  we  may  be  sure 
that  if  our  sense  of  duty  is  less  active  than  it  should  be  ; 
if  we  do  not  now  accomplish  from  principle  what  hereto- 
fore we  may  have  cheerfully  done  from  feeling ;  then  it 
is  evident  that  our  religion  is  greatly  defective,  and  is 
less  a  thing  of  the  deep  heart,  than  of  the  superficial 
sense  or  emotions. 

The  very  first  thing,  then,  in  addressing  ourselves  to  a 
life  of  practical  piety,  is  to  feel  our  natural  weakness, 
and  our  need  of  grace ;  in  view  of  the  fact  that  the 
habitual  keeping  of  the  Commandments  of  GOD,  and 
not  the  ardor  of  our  pious  sentiments,  is  the  criterion  of 
real  piety.  This  all-important  principle  is,  in  the  Col- 
lect for  this  day,  turned  into  a  prayer.  Like  the  rod  of 
Aaron,  the  rod  and  staff  of  our  Creed  must  now  blossom 
and  bear  fruit  in  piety  ;  so  we  pray  for  the  life-giving 
Spirit,  that  we,  who  are  by  nature  dead  in  sin,  may  be- 
come plants  of  grace,  in  the  garden  of  GOD. 
203 


Sunday,  First  after  Trinity 

The  principle  that  love  to  GOD  and  man  is  the  whole 
of  duty  is  enlarged  upon  in  the  Epistle.  In  the  Gospel, 
we  have  a  powerful  motive  to  holy  living,  in  one  of  the 
sublimest  of  all  the  intimations  of  inspiration,  with 
respect  to  the  state  of  the  Dead  between  death  and 
judgment.  It  is  called  a  parable,  but  improperly. 
Christ  gives  it  as  a  history,  and  it  is  deficient  in  the 
essential  part  of  a  parable — that  is,  an  allegorical  ele- 
ment, or  similitude.  But,  even  allowing  it  to  be  a  para- 
ble, it  is  not  less  instructive  as  to  the  invisible  world,  in 
which  the  souls  of  the  departed  await  the  great  Day  of 
Account.  Christ  could  not  have  given  us  a  parable  to 
mislead  us  on  a  point  so  momentous.  It  seems,  then, 
that  there  is  a  common  Hades,  or  receptacle  of  departed 
spirits,  where  the  nobler  part  of  man's  nature  is  alive, 
before  God,  while  the  body  moulders  in  the  earth,  or 
perishes  in  the  sea.  There  the  righteous  repose,  and 
the  wicked  are  tormented  ;  and  there  is  a  gulf  between 
them,  so  that  there  is  no  change  of  place  possible  for 
either.  Further  than  this,  this  parable  does  not  teach 
us.  It  is  evident  that  in  the  intermediate  place,  it  is 
only  the  soul  that  suffers  or  rejoices,  the  righteous  in 
"Paradise,"  or  in  "Abraham's  bosom";  the  wicked  in 
torment.  The  intermediate  place  is  called  Sheol,  and 
Hades,  in  the  Hebrew  and  Greek  Scriptures ;  but  the 
final  place  of  the  lost,  where  "  their  worm  dieth  not,  and 
their  fire  is  not  quenched,"  is  called  Tophet,  or  Gehenna. 

The  great  difference  between  a  religion  of  feeling,  and 
one  of  principle,  which  we  have  already  noted,  is  power- 
fully exhibited  in  the  reply  of  Abraham  to  the  poor 
Sadducee,  who  imagined  that  his  brethren  would  awake 
from  their  delusions,  if  they  should  actually  see  a  body 
raised  from  the  dead.  They  might  be  greatly  excited  by 
such  a  phenomenon,  but  the  Holy  Scriptures — even  of 
204 


Sunday,  First  after  Trinity 

the  Old  Testament — contain  a  much  more  valuable  con- 
firmation of  true  religion  than  such  an  event  would  be. 
However,  in  due  time  Christ  did  call  one  named  Lazarus 
from  the  dead  ;  and  then  it  was  seen  that,  so  far  from  con- 
vincing wicked  men,  it  only  stimulated  them  to  crucify 
the  Lord  of  Glory  !  They  who  searched  the  Scriptures, 
though  they  never  saw  Lazarus,  were,  on  the  other  hand, 
made  wise  unto  salvation. 

The  Lessons  of  this  solemn  Sunday  are  in  keeping 
with  this  Gospel.  The  origin  of  sin  in  the  world,  the 
sentence  of  death,  and  the  promise  of  a  Saviour,  are  all 
contained  in  the  First  Morning  Lesson,  and  the  First 
Evening  Lesson  narrates  the  judgment  of  the  Flood,  a 
figure  and  type  of  the  judgment  yet  to  come  ;  while  the 
Second  Lesson  at  Morning  Prayer  records  the  beginning 
of  the  spread  of  the  Gospel  after  Saul's  persecution  of 
the  disciples.  At  Evening  Prayer  we  have  the  same 
man's  song  of  victory  near  the  close  of  his  career  as  an 
Apostle  of  the  faith  which  once  he  despised.  This  is  a 
noble  burst  of  inspired  poetry,  in  which  the  Apostle  ex- 
horts believers  to  a  life  of  holiness  in  word  and  deed ; 
in  profession  and  in  principle.  The  Gospel  for  the  day 
revives  in  its  awful  argument,  and  seems  to  set  Lazarus 
and  Dives  again  before  us,  as  we  read  the  passage,  ' '  \Ye 
brought  nothing  into  this  world,  and  it  is  certain  we  can 
carry  nothing  out :  .  .  .  but  they  that  will  be  rich  fall 
into  temptation  and  a  snare,  and  into  many  foolish  and 
hurtful  lusts,  which  drown  men  in  destruction  and  per- 
dition." 

In  view  of  the  grand  unity  of  the  day's  Sen-ices,  and 
of  its  teachings  concerning  Hades,  an  appropriate  In- 
troit  will  be  found  in  the  4gth  Psalm, — "They  lie  in 
hell  like  sheep  :  death  gnaweth  upon  them."  This  whole 
Psalm  seems  made  to  fit  the  Gospel  for  the  day.  But 
205 


Sunday,  Second  after  Trinity 

the  Old  Introit  is  the  first  part  of  the  ngth  Psalm,—  a 
Psalm  divided  into  two-and-twenty  equal  parts,  in  the 
original,  each  one  marked  by  a  Hebrew  letter,  with 
which  letter  every  verse  in  the  corresponding  part  begins. 
These  parts  are  accordingly  distributed  through  the  two- 
and-twenty  Sundays  succeeding  Trinity  Sunday  as  appro- 
priate Introits  ;  and  very  wisely,  for  they  all  relate  to  the 
keeping  of  the  Commandments,  which  we  have  seen  to 
be  the  spirit  of  the  Season.  It  is  the  remark  of  Arch- 
bishop Leighton  that  this  Psalm  hath  in  it  a  threefold 
universality  of  obedience,—  the  whole  man  subjected  to 
the  whole  law  for  the  whole  of  his  life.  Feet,  mouth, 
heart,  are  all  expressly  devoted  to  keep  all  the  command- 
ments unto  the  end.  Other  portions  of  the  Psalms  — 
which  may  serve  as  Introits  on  particular  Sundays,  or 
which  may  be  used  in  the  same  service,  or  at  least  on 
the  same  day,  with  the  regular  Introits,  shall  be  noted 
occasionally. 


,  Seconfc  after  Urinttp 

THERE  is  a  complete  philosophy  of  life  in  the  idea  of 
the  Collect  to-day.  "The  steadfast  fear  and  love  of 
GOD,"  are  all  we  need  be  anxious  about.  Let  us  insure 
this,  and  GOD  will  do  the  rest  for  us.  We  shall  be  under 
the  protection  of  His  good  providence,  and  all  things 
shall  work  together  in  our  behalf. 

The  Epistle  teaches  us  the  love  of  GOD,  and  how  it 
ought  to  operate  in  making  us  love  our  fellow-men.  The 
Gospel  persuades  us  to  be  in  earnest  in  accepting  the 
call  of  GOD  to  the  Great  Supper  which  divine  love  has 
prepared.  The  excuses  of  men,  .vho  plead  their  ordinary 
business,  their  extraordinary  enterprises,  and  even  their 
social  relations,  as  if  these  could  justify  them  in  neglect 
206 


Sunday,  Second  after  Trinity 

of  duty,  are  detailed  and  rebuked.  So  it  was  in  the  days 
of  Noah  ;  and  hence  the  First  Lesson  has  a  bearing  on 
the  Gospel.  It  sets  forth  the  Covenant  relations  of  the 
believer  with  his  GOD,  and  teaches  us  to  regard  the 
natural  phenomenon  of  the  rainbow,  in  connection  with 
the  rainbow  round  the  throne  of  GOD.  Observe  the 
sanctity  of  human  blood,  as  proclaimed  to  Noah,  and 
reflect,  if  the  blood  of  any  man  is  so  precious,  because 
he  is  created  in  the  image  of  GOD,  how  much  more  the 
Blood  of  Him  who  is  "the  brightness  of  His  glory,  and 
the  express  image  of  His  Person  !"  The  Second  Lesson 
gives  us  the  account  of  the  wonderful  conversion  of  Saul 
of  Tarsus  on  his  way  to  Damascus. 

In  connection  with  the  rainbow,  it  may  be  interesting 
to  note  that  we  are  indebted  for  the  true  philosophy  of 
the  phenomenon  to  De  Dominis,  a  Dalmatian  bishop 
of  the  seventeenth  century,  who  left  the  Roman  Com- 
munion, and  joined  the  Church  of  England.  He  is  said 
to  have  died  in  the  Inquisition. 

In  the  First  Evening  Lesson  we  have  the  Covenant 
with  Abraham,  and  the  record  of  that  faith  which  was 
counted  unto  him  for  righteousness.  In  the  vision  of 
the  smoking  furnace  and  the  burning  lamp,  amid  "the 
horror  of  great  darkness,"  there  seems  to  be  a  sublime 
intimation  that,  in  the  furnace  of  affliction,  GOD  would 
visit  His  children  in  Egypt ;  and  that,  in  the  darkness  of 
their  captivity,  there  should  be  "  light  in  their  dwellings" ; 
the  light  of  His  presence,  and  of  His  Covenant.  Let 
this  example  of  GOD'S  fidelity'  to  His  Covenant  illustrate 
the  nature  of  a  "steadfast  fear  and  love"  of  GOD,  in 
dependence  upon  His  promises ;  and  with  this  connect 
the  text,  in  the  Second  Lesson,  "If  we  deny  Him,  He 
also  will  deny  us  :  if  we  believe  not,  yet  He  abideth 
faithful :  He  cannot  deny  Himself." 
207 


Sunday,  Third  after  Trinity 


Sunftag,  ZCbirfc  atter 

IN  the  Collect  we  entreat  GOD,  as  the  author  of  our 
good  desires,  to  hear  the  prayers  we  offer,  and  to  com- 
fort and  defend  us  accordingly.  The  idea  is  that  as  the 
very  desire  to  pray  is  given  us  of  GOD,  it  is  an  earnest, 
or  pledge,  of  His  readiness  to  help.  It  is  a  very  great 
encouragement  when  we  find  ourselves  disposed  to  seek 
GOD  in  prayer  ;  the  Holy  Spirit  has  suggested  the  de- 
sire, and  that  is,  of  itself,  a  proof  that  GOD  is  ready  to 
hear,  and  to  answer.  When  He  is  about  to  give  good 
gifts  to  His  children,  He  is  wont  to  move  them  to  ask 
for  such  gifts,  for  this  is  the  condition  on  which  good 
things  may  be  safely  bestowed. 

The  Epistle  shows  the  disposition  of  mind  and  heart 
with  which  prayers  should  be  made.  If  we  ask  in  pride, 
and  in  a  spirit  of  dictation  to  GOD,  we  shall  ask  in  vain. 
Our  greatest  dangers  are  those  which  come  from  our 
spiritual  enemy,  and  these  should  always  be  before  us 
in  asking  to  be  delivered  from  evil. 

In  the  Gospel,  we  learn  that  Christ  was  once  reproached 
for  receiving  sinners,  and  allowing  them  to  eat  with  Him. 
He  shows,  to  our  unspeakable  comfort,  that  sinners 
are  the  objects  of  His  redeeming  love  ;  and  that  if  we 
are  sinners,  we  have  a  claim  on  His  mercy,  because  He 
is  the  Saviour  of  sinners.  Let  those  who  talk  about 
becoming  communicants  "  when  they  are  good  enough" 
reflect  that  Christ  still  receiveth  sinners  at  His  Table. 
Let  them  come  as  sinners,  like  the  publican,  and  not 
like  the  pharisee,  in  penitence,  and  shame,  and  self- 
abasement  ;  and  there  will  be  joy  among  the  angels  of 
GOD,  "  who  need  no  repentance." 

To-day  we  begin  to  read  the  history  of  Joseph,  one  of 
208 


Sunday,  Third  after  Trinity 

the  most  eloquent  of  all  the  Scripture  narratives,  and 
one  of  the  most  instructive.  It  abounds  in  striking 
analogies  with  the  History  of  Christ  Himself ;  as  in  the 
sale  of  Joseph  at  the  instance  of  Judah,  (or  Judas,)  albeit 
in  the  case  of  the  patriarch  the  guilt  was  comparatively 
slight,  and  was  even  mingled  with  mercy.  The  "coat 
of  many  colors"*  was  a  token  of  primogeniture,  and 
of  priesthood  in  the  patriarchal  family.  Hence  the  chil- 
dren of  Leah  felt  that  an  act  of  injustice  had  been  done 
to  them  and  to  their  mother,  in  the  preference  given  to 
the  eldest  son  of  the  beloved  Rachel.  Thus  they  justi- 
fied themselves,  no  doubt,  as  the  Jews  did  in  destroying 
Christ,  through  pretended  zeal  for  Moses  and  the  Le- 
vitical  priesthood.  Christ's  raiment  "dipped  in  blood" 
was  forefigured,  therefore,  by  that  of  Joseph.  So,  in  the 
Evening  Lesson  from  Genesis,  the  exaltation  of  Joseph, 
after  imprisonment  and  virtual  death,  is  a  type  of  Christ's 
Resurrection  and  Ascension. 

At  the  same  time,  these  Lessons  are  a  very  important 
exposition,  touching  the  mysterious  dealings  of  Provi- 
dence. Jacob  had  sinned  in  youth,  in  deceiving  his 
father  Isaac ;  now,  in  turn,  his  own  sons  deceive  him. 
They  also  defeat  their  own  plans,  by  their  wickedness  ; 
and  GOD  overrules  all  for  good,  when  He  has  punished 
them  for  their  sins,  and  prepared  them  to  receive  His 
blessings.  Observe  Jacob's  rash  expression,  "  All  things 
are  against  me."  How  often  we  misinterpret  Providence, 
and  charge  GOD  foolishly,  for  the  very  dealings  which 
are  working  out  our  permanent  happiness  and  insuring 
the  answer  to  our  prayers  ! 

In  the  Second  Morning  Lesson,  we  are  taught  not  to 
call  any  man  common  or  unclean,  and  we  are  shown  the 

Literally  "  a  long  garment  with  sleeves. " 
M  209 


Sunday,  Fourth  after  Trinity 

power  of  the  Blood  of  Christ,  to  cleanse  from  all  sin. 
It  should  be  noted  that,  although  the  Holy  Spirit  was 
first  poured  out  on  the  Gentiles  miraculously,  the  Sacra- 
ment of  Baptism  was  not  omitted.  St.  Peter's  argument 
is  that  as  it  was  now  satisfactorily  proved  that  Gentiles 
might  be  partakers  of  the  Spirit,  no  man  could  forbid 
the  outward  sign.  The  inward  grace  is  ordinarily  as- 
sociated with  this  sign,  but  in  this  instance  it  could  only 
express  ritually  what  was  already  done.  Nevertheless, 
it  must  not  be  dispensed  with.  In  the  Second  Evening 
Lesson  we  have  a  picture  of  the  times  in  which  we  are 
now  living  ;  "  perilous  times,  in  the  last  days."  We  are 
warned  against  "  itching  ears"  —  the  desire  of  novelty  in 
religion,  and  against  the  teachers  who  pander  to  the 
itching  ear.  Observe  that  "sound  doctrine"  is  a  thing 
not  endured  by  those  who  '  '  heap  to  themselves  teach- 
ers"; that  is,  who  ordain  their  own  pastors,  and  refuse 
the  Apostolic  Church  and  ministry.  We  have  here  the 
clear  intimation  of  a  definite  Creed,  and  a  regular  and 
authorized  .ministry.  Note,  too,  the  Apostle's  noble 
eulogy  of  Holy  Scripture,  and  the  portrait  of  a  truly 
Evangelical  Bishop.  How  sublimely  he  sums  up  the 
record  of  his  own  ministry,  and  anticipates  his  reward  ! 
What  volumes  of  instruction  as  to  the  Apostolic  work 
we  find  in  the  single  sentence,  "  I  have  kept  the  Faith!" 


ffourtb  after  {Trinity 

THINGS  temporal  in  their  justly  insignificant  proportion 
to  the  things  eternal  are  brought  before  us  to-day,  not 
only  in  the  Collect,  but  in  the  entire  Service.  Observe, 
in  the  pathetic  conclusion  of  Joseph's  story,  how  truly 


Sunday,  Fourth  after  Trinity 

GOD  is  the  protector  of  all  that  trust  in  Him,  and  how 
safe  it  is,  by  Joseph's  example,  to  subordinate  all  worldly 
circumstances,  whether  of  adversity  or  of  fortune,  to  the 
simple  rule  of  duty.  Singularly  suitable  as  an  Introit, 
this  day,  is  part  of  the  losth  Psalm,  which  teaches  trust 
in  GOD,  and  "patient  continuance  in  well-doing,"  by  the 
example  of  Joseph,  "  whose  feet  they  hurt  in  the  stocks  : 
the  iron  entered  into  his  soul :  until  the  time  came  that 
his  cause  was  known,  the  word  of  the  Lord  tried  him." 

In  the  Epistle  we  are  taught  that  all  created  things,  or 
the  whole  creation— for  such  is  the  meaning  of  "the 
creature" — are  now,  like  Joseph,  in  bondage,  waiting  for 
the  day  when  the  sons  of  GOD  shall  be  glorified.  Even 
things  temporal,  after  the  earth  and  all  that  is  in  it  shall 
have  been  burned  up,  are  to  be  reproduced  in  higher 
forms,  fitted  to  our  glorified  nature,  in  "  the  new  heavens 
and  the  new  earth,"  which  are  promised  to  the  faithful. 
As  we  wait  for  the  resurrection  of  the  body,  so  we  wait 
for  the  glorious  mansions  which  are  to  be  fitted  for  the 
immortal  forms  in  which  we  shall  be  clothed  to  all 
eternity.  Now,  in  the  Gospel,  we  find  certain  rules  for 
passing  through  things  temporal,  which  are  not  the  rules 
of  our  natural  characters  ;  but  if  by  grace  we  mortify  the 
works  of  the  flesh,  in  keeping  these  precepts,  we  shall 
pass  safely  through  time,  and  be  infinitely  recompensed 
in  eternity.  How  did  our  Saviour  live  on  earth  ?  What 
was  His  portion  here?  "The  disciple  is  not  above  his 
Master,"  and  we  must  take  poverty  and  contempt,  if 
need  be,  as  our  Master  took  them.  In  proportion  as  we 
become  "  perfect  through  sufferings,"  we  become  more 
and  more  like  our  Master  :  and  we  shall  be  like  Him  in 
glory,  if  we  are  like  Him  in  humility  and  submission. 

In  the  Second  Morning  Lesson  observe  that  the  dis- 
ciples were  called  Christians  first  in  Antioch,  and  the  first 

211 


Sunday,  Fifth  after  Trinity 

record  we  have  of  these  Christians  is  an  act  of  fraternal 
charity  such  as  made  the  heathen  say,  "See  how  these 
Christians  love  one  another."  In  the  Second  Evening 
Lesson  is  set  forth  the  spiritual  life  in  its  relations  to 
divers  classes  of  men,  "teaching  us  that,  denying  un- 
godliness and  worldly  lusts,  we  should  live  soberly, 
righteously,  and  godly  in  this  present  world  —  looking  for 
that  blessed  hope,  and  the  glorious  appearing  of  the  great 
GOD  and  our  Saviour  JESUS  CHRIST." 


,  jfiftb  after 

GODLY  quietness  is  the  subject  of  the  Collect,  and  the 
way  to  insure  it  is  pointed  out  in  the  Epistle.  The 
Gospel  sheds  light  upon  those  other  words  of  the  Col- 
lect, in  which  the  peaceable  ordering  of  the  world,  for 
the  good  of  the  Church,  is  ascribed  to  the  power  of  GOD. 
Christ  in  the  ship  of  Peter,  with  His  Apostles,  gives  us 
a  lively  image  of  that  Holy  Apostolic  Church,  which  is 
the  Ark  of  souls.  So  the  long  and  patient  toil  of  the 
Apostles,  without  any  reward,  is  an  image  of  the  patient 
perseverance  required  of  those  who  "fish  for  men." 
The  ultimate  success  which  rewarded  them,  at  the  com- 
mand of  JESUS,  teaches  us  the  faithfulness  of  Christ,  in 
blessing  the  labors  of  His  servants  ;  and  St.  Peter's 
adoration  of  Christ,  with  his  ejaculation,  "I  am  a  sinful 
man,  O  Lord,"  shows  us  how  a  successful  pastor  ought 
to  feel  humbled  in  the  moment  of  his  greatest  reward, 
ascribing  all  to  GOD,  and  wondering  that  GOD  should 
employ  a  poor  sinner  to  call  sinners  to  repentance.  The 
expression  "  Depart  from  me"  is  a  strong  ejaculation  of 
humility  ;  as  much  as  to  say,  I  am  afraid  to  find  myself 
212 


Sunday,  Fifth  after  Trinity 

in  the  presence  of  the  Holy  GOD.  But  the  Apostle  may 
have  had  in  his  thoughts  the  language  of  the  prophet 
Habakkuk,  "Thou  art  of  purer  eyes  than  to  behold 
evil,  and  canst  not  look  on  iniquity.  .  .  .  They  sacrifice 
unto  their  net,  and  burn  incense  unto  their  drag."  His 
conduct,  therefore,  is  a  lesson  to  all  "  fishers  of  men." 

"  To  our  own  nets  ne'er  bow  we  down  ; 

Lest,  on  the  eternal  shore, 
The  angels,  while  our  draught  they  own, 
Reject  us  evermore." 

The  Lessons  from  Genesis  conclude  the  history  of  the 
patriarch  Jacob.  In  the  morning,  we  have  the  grand 
prophetic  ode,  in  which  he  gives  an  outline  of  the  his- 
tory of  the  twelve  tribes  of  Israel.  Observe,  however, 
that  "the  testimony  of  JESUS  is  the  spirit  of  prophecy." 
Closely  as  some  parts  of  this  prophecy  apply  to  the 
patriarchs,  the  scope  of  all  is  the  bringing  in  the  Messiah, 
— "that  I  may  tell  you  that  which  shall  befall  you  in 
the  last  days." 

Thus,  what  is  said  of  Levi,  with  Simeon,  is  a  prophecy 
of  the  day  when  the  council  of  the  chief  priests  and 
rulers  rejected  Christ,  and  when  the  Jewish  priesthood 
was  itself  rejected  of  GOD.  "In  their  anger  they  slew 
a  man," — the  man  CHRIST  JESUS.  In  the  words  re- 
specting Judah,  we  may  discern  the  foreshadowing  of 
that  Great  High  Priest  that  "sprang  out  of  Judah," 
called,  in  the  Apocalypse,  "the  lion  of  the  tribe  of 
Judah,"  and  here  foretold  under  the  name  of  Shiloh— 
the  Prince  of  Peace.  Like  a  painter,  who  groups  around 
a  portrait  whatever  illustrates  the  character  or  achieve- 
ments of  the  subject,  the  prophet  makes  his  background 
reveal  "  an  ass's  colt  tied" — the  sign  of  Shiloh's  coming, 
in  that  day  when  "  the  sceptre  departed  from  Judah,"  and 
213 


Sunday,  Fifth  after  Trinity 

when  the  "  gathering  of  the  people"  unto  Christ  fulfilled 
for  a  moment  this  rapturous  prediction.  "The  blood  of 
grapes"  is  a  not  less  significant  image  of  the  "  true  Vine" 
who  stained  His  raiment  in  His  own  blood.  How  sub- 
limely this  reappears  in  the  last  Book  of  the  Scriptures, 
in  the  portrait  of  the  "Faithful  and  True"  who  "was 
clothed  with  a  vesture  dipped  in  blood."  We  must  not 
fail  to  note  these  sublime  apostrophes  :  "I  have  waited 
for  Thy  salvation,  O  Lord,"  and,  "From  thence  is  the 
Shepherd,  the  Stone  of  Israel."  The  whole  of  Joseph's 
blessing  applies  to  the  humanity  of  Him  who  was  the 
carpenter's  son — the  son  of  another  Joseph — and  particu- 
larly to  His  Passion,  and  His  Ascension.  The  words 
concerning  Benjamin  have  been  beautifully  applied  to 
St.  Paul,  who  was  of  that  tribe ;  who  in  his  youth 
"  ravined  as  a  wolf"  against  the  Church,  and  "  devoured 
the  prey,"  in  the  stoning  of  St.  Stephen,  but  who  after- 
wards was  made  the  great  instrument  of  fulfilling  Isaiah's 
prophecy,  "  I  will  divide  Him  a  portion  with  the  great, 
and  He  shall  divide  the  spoil  with  the  strong."  Christ's 
empire  was  wrested  from  Caesar's.  In  the  Evening 
Lesson,  Joseph's  prophecy,  "  GOD  will  surely  visit  you," 
has  been  considered  prophetic  of  the  Advent  of  Christ, 
as  well  as  of  that  of  Moses. 

In  the  Second  Lesson,  we  read  of  the  many  perils  and 
persecutions  endured  by  St.  Paul  as  he  started  out  to 
preach  the  Gospel.  In  the  evening,  observe  closely  the 
Apostle's  exposition  of  the  Atonement,  and  note  espe- 
cially the  words,  "  Of  how  much  sorer  punishment,  sup- 
pose ye,  shall  he  be  thought  worthy  who  hath  trodden 
under  foot  the  Son  of  GOD  !" 


214 


Sunday,  Sixth  after  Trinity 


,  Stitb  after 

THE  transcendent  blessedness  prepared  for  the  right- 
eous is  recognized  in  the  Collect  as  the  reward  of  love  to 
GOD.  None  but  they  who  love  GOD  above  all  things 
can  have  the  promises  which  exceed  all  things  in  desira- 
bleness. Old  Richard  Rolle,  of  Hampole,  one  of  the 
Evangelical  lights  of  the  Church  of  England,  who  lived 
five  hundred  years  ago,  expressed  the  joys  of  heaven,  as 
follows  :— 

"  There  is  life  without  any  death  ; 


And  there 
And  there 
And  there 
And  there 
And  there 
And  there 
Than  ever 
And  there 
And  there 
And  there 
And  there 


s  youth  without  any  eld  ; 

s  peace  without  any  strife, 

s  all  manner  liking  of  life; 

s  bright  summer  ever  to  see, 

s  never  winter  in  that  countrie. 

s  more  worship  and  more  honour, 

lad  king  or  emperour  ; 

s  great  melodic  of  angels'  song, 

s  praising  them  among  ; 

s  all  manner  friendship  that  may  be : 

s  ever  perfect  love,  and  charitie ! 


All  these  a  man  may  joys  of  Heaven  call ; 
And  yet  the  most  sovereign  joy  of  all, 
fs  the  sight  of  GOD'S  bright  face, 
In  whom  resteth  all  manner  of  grace." 

But  the  Collect  is  finer  poetry  than  even  this  precious 
morsel  of  olden  piety  and  genius,  and  is  designed  to 
suggest  to  us  what  it  is  to  be  the  "Children  of  the 
Resurrection." 

Observe,  then,  in  the  Epistle,  what  is  said  of  the  ' '  like- 
ness of  His  resurrection,"  in  which  we  shall  see  GOD,  if 
we  see  Him  at  all,  for  "without  holiness  no  man  shall 
see  the  Lord";  that  is,  in  His  unveiled  Glory  and 
Majesty,  which  is  the  joy  of  the  Saints.  The  Gospel 


Sunday,  Sixth  after  Trinity 

gives  us  the  warning  that  not  all  who  think  themselves 
fit  for  this  heavenly  joy  shall  enter  into  it ;  and  it  con- 
cludes with  an  awful  assurance  that  there  is  a  place  for 
the  ungodly,  as  well  as  a  place  for  the  righteous.  It  also 
shows  that  there  is  a  righteousness  which  needs  to  be 
repented  of ;  that  is  to  say,  self-righteousness,  as  a  sub- 
stitute for  the  righteousness  of  Christ.  Love  to  our  fel- 
low-men is  then  insisted  on,  as  a  part  of  the  marriage- 
raiment  which  will  be  required  of  us  at  the  banquet  of 
the  Lamb,  and  which  is  therefore  a  requisite  for  admis- 
sion to  the  Lord's  Supper,  its  foretaste  here  on  earth. 
The  Christian  Altar,  and  its  offertory,  are  expressly 
mentioned  ;  for  whatever  these  words  might  have  been 
temporarily  applied  to  when  they  were  uttered,  there  can 
be  no  question  as  to  their  force,  when  they  were  written, 
by  the  Spirit,  after  Jewish  altars  had  ceased  to  be  holy, 
and  when  the  words  of  Christ  were  recorded  for  the 
obedience  of  Christians,  in  all  time. 

In  the  First  Morning  Lesson  occurs  that  great  text 
which  implies  the  Resurrection,  as  our  Saviour  showed, 
when  He  blamed  the  Sadducees  for  not  understanding 
it.  How  much  of  Holy  Scripture  we  also  fail  to  see  in 
its  true  bearings !  Had  not  Christ  Himself  expounded 
it  so,  should  we  have  seen  that  GOD'S  words,  "  I  am  the 
GOD  of  Abraham,  the  GOD  of  Isaac,  and  the  GOD  of 
Jacob"  imply  their  present  living  in  the  spirit,  and  their 
hold  on  certain  promises,  which  can  only  be  fulfilled  in 
their  resurrection  ?  Observe  also  the  name  of  Jehovah's 
self-existence— I  AM,  which  Christ  claimed  to  Himself, 
when  He  said,  "Before  Abraham  was,  I  AM."  Ob- 
serve, too,  that  GOD'S  foreknowledge  was  no  more  than 
foreknowledge  :  He  laid  no  necessity  on  Pharaoh,  but 
He  provided  for  what,  to  men,  would  have  been  his 
probable  conduct.  To  GOD,  nothing  can  be  a  mere  prob- 
216 


Sunday,  Seventh  after  Trinity 

ability  ;  for  it  is  His  attribute  to  know  how  the  free-will 
of  His  creatures  is  going  to  exert  itself.  Pharaoh,  as  we 
see  in  the  Evening  Lesson,  was  a  cruel  and  godless  man, 
and  the  residue  of  his  history  is  just  like  what  we  note  in 
other  historical  characters.  GOD  gave  him  up  to  his 
own  lusts,  and  they  became  his  ruin. 

In  the  Second  Morning  Lesson  is  the  record  of  the 
first  Christian  Council,  held  at  Jerusalem,  and  presided 
over  by  St.  James  as  Bishop  of  Jerusalem,  not  by  St. 
Peter.  The  latter  addressed  the  Council,  but  St.  James 
gave  sentence  and  pronounced  the  decree  of  '  '  the  Apos- 
tles, elders  and  brethren."  It  is  to  this  Council  that 
reference  is  made  in  our  '  '  Prayer  to  be  used  at  the  Meet- 
ings of  Convention,"  found  on  page  37  of  the  Prayer- 
Book.  In  the  Lesson  from  the  Hebrews,  note  the  unity 
of  the  Faith  from  the  beginning  of  the  world  unto  the  end 
of  time.  Christ  is  the  one  object  ;  for  Abel  signified  this, 
in  his  lamb  of  sacrifice  ;  and  Abraham  even  foresaw  the 
Resurrection  of  Christ  ;  while  Moses,  as  we  see  by  the 
Old  Testament  Lessons,  "esteemed  the  reproach  of 
Christ  greater  riches  than  the  treasures  in  Egypt." 
Observe,  also,  the  practical  character  of  justifying  faith. 
All  these  believers  did  something  that  showed  faith,  —  not 
merely  felt  something,  by  which  they  imagined  themselves 
justified. 


Sunftag,  Seventb  after  Urtnitg 

THIS  is  the  Sunday  of  Nutrition,  as  the  old  Latin  of  the 
ancient  Collect  makes  apparent.  In  the  English  we  have 
the  same  idea  in  the  words  '  '  Nourish  us  with  all  good- 
ness," which  connects  with  the  Gospel  for  the  day  —  St. 
Mark's  account  of  one  of  the  miracles  of  loaves  and  fishes. 
217 


Sunday,  Seventh  after  Trinity 

Observe  the  sublime  climax  of  the  Collect ;  and  let  its 
inspiring  call  upon  GOD,  as  "  the  Lord  of  all  power  and 
might,"  excite  thee,  as  with  the  sound  of  a  trumpet. 

In  the  Epistle,  the  great  text  is  the  concluding  one, 
"The  gift  of  GOD  is  eternal  life."  Satan  pays  wages, 
and  his  wages  is  death  ;  GOD  rewards  His  servants  so 
richly  that  it  is  all  a  free  gift ;  no  man  can  merit  it ;  but 
Christ  has  merited  it,  and  we  receive  it  through  Him. 
The  Gospel  shows  the  rich  provision  which  is  made  for 
all  the  world,  in  Christ,  as  the  Bread  of  Life.  There  is 
' '  bread  enough  and  to  spare ' ' ;  none  need  go  away 
empty.  Observe,  too,  the  Apostolic  Communion,  beauti- 
fully symbolized  in  the  companies,  each  fed  by  an  Apos- 
tle, and  all  deriving  from  JESUS  the  ever  living  and 
growing  food.  In  the  loaves,  we  see  our  spiritual  food, 
but  in  the  fishes  our  spiritual  drink,  for  they  are  emblems 
of  the  living  water  which  flows  from  Christ,  being  "  born 
of  water,"  and  finding  their  whole  life  in  that  element. 
The  early  Christians  used  the  sign  of  the  fish  as  a  Chris- 
tian emblem,  for  this  reason  ;  and  because  the  Greek 
word  Ichthys  (a  fish)  is  formed  of  the  Greek  initials  of 
the  words  JESUS  CHRIST,  Son  of  GOD,  Saviour.  Observe 
the  compassion  of  Christ  for  needy  and  perishing  men  ; 
and  forget  not  what  is  written,  "We  love  Him,  because 
He  first  loved  us." 

In  the  Morning  Lesson,  from  Exodus,  it  is  written  that 
"the  Lord  hardened  Pharoah's  heart."  The  same  sun 
that  melts  wax  turns  clay  into  a  stone.  It  is  written,  in 
the  preceding  chapter,  that  Pharoah  hardened  his  own 
heart  ;  and  so  we  learn  the  whole  dreadful  secret.  No 
man's  heart  is  ever  hardened,  till  he  has  himself  prepared 
it,  by  resisting  mercy,  to  turn  GOD'S  chastisements  into 
a  pretext  for  fresh  revolt.  Then  GOD  takes  His  Holy 
Spirit  from  the  sinner,  and  gives  him  up  to  himself. 
218 


Sunday,  Eighth  after  Trinity 

When  we  pray,  in  the  Litany,  to  be  delivered  "from  hard- 
ness of  heart,"  we  recognize  our  own  danger  of  being 
given  up  to  it  unless  we  continue  to  pray. 

In  the  Second  Lesson,  we  read  St.  Paul's  wonderful  ser- 
mon at  Athens,  wherein  he  tells  them  of  the  true  GOD 
to  them  "  unknown,"  and  many  are  converted  to  Christ. 

In  the  First  Evening  Lesson  we  remark  that,  amid  the 
gross  darkness  of  the  world,  the  children  of  GOD  still 
have  "light  in  their  dwellings."  They  have  Holy 
Scripture,  and  the  Covenants  of  Christ  ;  and  their 
homes,  like  the  swallow's  nest,  are  hung  about  the  altar 
and  the  temple.  The  true  faith  of  Christ  is  expounded 
in  the  Second  Lesson,  in  its  essential  doctrine  and 
morality  ;  and  it  is  to  be  noted  that  there  is  hardly  a 
truth  necessary  to  salvation  which  is  not  contained  in 
this  single  Lesson.  Let  the  Creed  be  made  a  key  to  its 
meaning,  and  it  will  be  found  a  casket,  full  of  the  richest 
treasures  of  knowledge  and  godliness. 


Sunt>a£,  Eiabtb  after 

THERE  is  a  marked  coincidence  between  the  Epistle 
and  Gospel.  "The  sons  of  GOD,"  says  the  former,  are 
they  that  are  "led  by  the  Spirit  of  GOD,"  or,  in  other 
words,  they  that  bring  forth  "the  fruits  of  the  Spirit." 
So  the  Gospel  says,  "by  their  fruits  ye  shall  know  them." 
Instead  of  sowing  to  the  flesh,  therefore,  or  listening  to 
"false  prophets,  that  come  to  us  in  sheep's  clothing," 
teaching  worldly  wisdom,  as  if  "gain  were  godliness," 
we  commit  ourselves  entirely  to  the  care  and  providence 
of  GOD,  and,  in  the  Collect,  leave  it  to  Him  to  decide 
what  is  good  for  us,  and  what  is  hurtful.  In  the  spirit 
219 


Sunday,  Eighth  after  Trinity 

of  this  beautiful  prayer  it  may  be  we  are  asking  GOD  to 
give  us  poverty,  and  sorrow,  and  sickness,  and  death  ; 
for  GOD  may  know  that  the  reverse  would  work  our 
eternal  loss.  But  this  is  the  spirit  of  every  true  prayer, 
"  Thy  will  be  done."  The  worldly-minded,  on  the  other 
hand,  proudly  dictate  to  GOD,  in  their  hearts,  if  not  in 
words.  They  "  will  be  rich,"  and  they  "  fall  into  temp- 
tation and  a  snare" ;  GOD  gives  them  their  heart's  desire, 
and  sends  leanness  into  their  souls. 

"  But,  O  Thou  bounteous  Giver  of  all  good, 
Give  what  Thou  canst,  without  Thee  we  are  poor, 
And  with  Thee  rich,  take  what  Thou  wilt  away." 

In  the  First  Lesson  we  hear  of  that  glorious  deliver- 
ance of  GOD'S  people  "  in  the  cloud  and  in  the  sea,"  and 
note  that  the  same  cloud  which  gave  light  by  night  to 
Israel  was  darkness  to  the  Egyptians.  So  it  is  with  all 
the  providences  of  GOD  :  they  are  baleful  to  His  enemies, 
and  blessed  to  His  friends,  come  in  what  shape  they  may. 
In  the  Second  Lesson  we  read  that,  though  St.  Paul  was 
to  be  the  preacher,  the  disciples  "  came  together  to  break 
bread."  This  shows  us  how  important  as  part  of  the 
Gospel  is  eating  often  of  that  Bread.  We  note  also  that 
St.  Paul  had  kept  his  Easter  at  Phillippi,  that  this  was 
the  Second  Sunday  after  Easter,  and  that  he  was  making 
exertion  to  keep  his  Pentecost  at  Jerusalem.  His  sermon 
to  the  Presbyters  of  Ephesus  is  a  fitting  prelude  to  his 
two  Epistles  to  Timothy  (then  Bishop)  and  shows  how 
clearly  distinguished  were  the  offices  of  Presbyters  and 
Bishops  from  the  beginning,  although  the  title  of  "over- 
seers" was  common  to  both  orders,  as  the  term  pastors 
is  at  the  present  day.  The  fervor  and  unction  of  the 
Apostle's  language  in  this  charge  make  it  one  of  the 
most  eloquent  of  all  his  exhortations.  Nor  should  we  fail 
220 


Sunday,  Eighth  after  Trinity 

to  reflect  on  the  fact  that  for  three  whole  years,  night 
and  day,  and  with  tears,  as  St.  Paul  declares,  he  had 
warned  the  primitive  Christians  against  the  approaching 
heresies  and  schisms  which  false  brethren  were  to  excite. 
To  these  warnings  we  owe,  under  GOD,  much  of  that 
spirit  which  wrestles  with  heresy,  as  with  heathenism 
through  all  the  primitive  ages,  and  which  preserved  the 
faith  entire  as  we  have  it  in  the  Nicene  Creed.  In  the 
First  Evening  Lesson  there  are  related  the  experiences 
and  wonderful  deliverances  of  the  children  of  Israel  at 
Massah  and  Meribah  and  Rephidim,  and  note  how  GOD 
in  all  his  revelation  makes  use  of  means,  (as  in  these 
instances,  the  rod  of  Moses),  employed  in  connection 
with  fervent  prayer  to  accomplish  His  purposes  of  grace. 
The  Second  Lesson  records  the  words  of  St.  Paul  con- 
cerning "JESUS  CHRIST,  the  same  yesterday,  and  to-day, 
and  forever,"  and  his  exposition  of  the  Jewish  sacrifices, 
as  setting  forth  the  Cross,  and  the  Blood  of  the  everlasting 
Covenant.  Observe,  the  Cross  is  called  "the  reproach 
of  Christ,"  and  we  are  bidden  to  bear  it;  not,  indeed, 
materially,  but  in  lives  crucified  to  the  world.  The 
reality  of  the  Christian  altar  is  also  asserted,  and  its 
superiority  to  the  altar  of  Mosaic  sacrifices  is  implied. 
The  Lord's  Table  is  the  Christian  altar,  and  they  only 
have  a  right  to  eat  of  it  who  "glory  in  the  Cross,"  as 
St.  Paul  did  ;  being  willing  to  suffer  shame  for  the  Cru- 
cified, and  to  offer  their  souls  and  bodies  a  living  sacri- 
fice to  the  Paschal  Lamb  who  was  sacrificed  for  us. 


221 


Sunday,  Ninth  after  Trinity 


Sun&a£,  fllintb  after 

WHETHER  the  thoughtful  wisdom  of  men,  or  rather 
the  providential  guidance  of  the  Lord,  is  to  be  credited 
with  the  careful  arrangement  and  succession  of  Scrip- 
tures in  this  day's  Services,  it  may  be  difficult  to  say. 
Wisdom  and  skill  are,  nevertheless,  conspicuous  through- 
out, as  the  devout  worshipper  cannot  fail  to  see. 

In  the  First  Lesson,  at  Morning  Prayer,  we  have  the 
history  of  Korah's  rebellion.  Now,  observe,  Korah  was 
a  Levite,  or  deacon,  and  Dathan  and  Abiram  were  con- 
spicuous laymen.  They  thought  they  might  take  the 
priesthood  upon  themselves,  and  that  Aaron  was  a  proud 
prelate,  who  had  "  lifted  himself  above  the  congregation 
of  the  Lord."  Thus  they  became  Congregationalists, 
or  Independents.  Their  pretext  was  (precisely  that  of 
the  Puritans  in  England  in  the  seventeenth  century)  that 
"  all  the  congregation  were  holy,  every  one  of  them,  and 
the  Lord  was  among  them."  They  insisted  that  no 
priesthood  was  necessary.  It  was  true,  then,  as  it  is 
now,  that,  in  a  certain  sense,  the  Laity  were  part  of  the 
priesthood  :  GOD  had  said,  (Exod.  xix.  6, )  "  Ye  shall  be 
unto  me  a  kingdom  of  priests,"  just  as  in  the  New  Tes- 
tament it  is  said  of  all  Christians,  "Ye  are  a  royal 
priesthood."  But  observe  how  Moses  answered  this  pre- 
text. To  Korah  and  the  Levites  he  showed  the  dig- 
nity of  their  diaconate,  and  the  presumption  of  their 
intruding  further  into  the  priest's  office.  To  the  laymen 
Dathan  and  Abiram,  he  addressed  another  expostula- 
tion. To  all  he  said, — in  defence  of  the  High-Priest- 
hood bestowed  on  Aaron  exclusively, — "The  Lord  hath 
sent  me  to  do  all  these  works  ;  for  I  have  not  done  them 
of  my  own  mind."  It  was  GOD'S  own  ordinance  that 

222 


Sunday,  Ninth  after  Trinity 

there  should  be  a  separate  priesthood,  and  this  the  Lord 
Himself  showed,  once  and  forever,  by  His  judgment  on 
Korah  and  his  company.  So,  in  the  New  Testament,  it 
is  written,  "  No  man  taketh  this  honor  to  himself  but  he 
that  is  called  of  GOD,  as  was  Aaron."  The  sin  of 
"heaping  to  themselves  teachers"  is  censured  by  St. 
Paul;  and  the  "gainsaying  of  Korah"  is  rebuked  by 
St.  Jude,  as  a  sin  which  may  be  repeated  under  the  Gos- 
pel. Hence,  the  Apostolic  Priesthood  is  shown  to  stand 
in  a  position  similar  to  that  of  the  Aaronic  Priesthood 
under  the  Law. 

In  the  Second  Lesson  St.  Paul  pleads  before  Felix, 
and  as  he  reasoned  of  righteousness,  temperance,  and 
judgment  to  come,  Felix  trembled. 

Now  comes  the  Collect,  imploring  grace  that  we  may 
"think  and  do,  always,  such  things  as  are  right";  and 
"be  enabled  to  live  according  to  GOD'S  will."  The 
Epistle,  as  it  were,  taking  up  the  history  of  Korah's 
murmuring,  teaches  us  that  "  these  things  happened  unto 
them  for  examples  ;  and  they  are  written  for  our  admo- 
nition, upon  whom  the  ends  of  the  world  are  come." 
GOD  will  not  again  open  the  earth  to  avenge  the  precepts 
of  the  Moral  Law,  nor  yet  to  enforce  again  His  despised 
ordinances ;  but  the  warning  is  written,  expressly, 
that  we  may  be  admonished.  Observe,  too,  it  was 
Christ,  not  Moses,  against  whom  sin  was  committed 
even  under  the  Law  :  the  Apostle  says  "that  Rock  was 
Christ,"  and  that  "they  tempted  Christ."  Is  it  not  a 
suggestive  thought,  that  many  Christians  who  have 
rejected  the  Apostolic  ministry  and  started  a  purely  con- 
gregational one,  have,  in  the  course  of  time,  rejected 
Christ  ?  We  must  not  fail  to  recognize  the  eminent  piety 
of  many  who,  in  modern  times,  have  been  involved  by 
birth,  education,  or  misconception  of  duty,  in  the  evil 
223 


Sunday,  Ninth  after  Trinity 

consequences  of  schisms,  which  they  did  not  make,  and 
which  they  would  not  have  made.  GOD  has  greatly 
blessed  the  individuals,  but  He  has  not  blessed  their 
systems.  These  have  oftentimes  died  out,  in  endless 
divisions,  or  in  blank  Socinianism.  Take  the  instances 
of  Geneva  and  Holland,  and  New  England.  ' '  Where- 
fore," says  the  Epistle,  "let  him  that  thinketh  he 
standeth  take  heed  lest  he  fall."  GOD  has  provided 
ample  means  of  grace,  and  in  every  kind  of  temptation 
there  is  a  way  of  escape. 

The  Gospel  is  that  parable  of  the  unjust  steward, 
which  is  "  hard  to  be  understood."  The  worldly  wis- 
dom of  this  bad  man  suggested  to  him  the  importance 
of  providing  for  the  day  of  want,  which  he  saw  coming  : 
being  a  bad  man,  he  used  bad  means  ;  but  he  prepared 
himself  a  home,  among  those  whom  he  had  obliged. 
Now,  why  should  the  children  of  GOD  suffer  a  bad  man 
to  rebuke  them,  at  least  in  this  point,  his  wise  and  care- 
ful provision  for  the  future  ?  As  a  day  is  coming  when 
we  shall  be  turned  out  of  our  stewardship,  why  should 
we  not  be  good  and  faithful  stewards,  on  the  like  prin- 
ciple of  forethought  ?  By  using  our  own  means,  as  the 
bad  steward  used  his  master's,  we  may  make  ourselves 
friends  in  many  a  poor  Lazarus,  who  in  the  day  of  our 
death  will  welcome  us  to  Abraham's  bosom. 

Let  us  note  that  "the  lord"  who  commended  the  un- 
just steward,  is  not  the  Lord  JESUS  CHRIST,  but  the 
steward's  own  lord,  or  master,  who  confessed  that  the 
steward  was,  at  least,  a  shrewd  fellow,  and  had  made  a 
prudent  arrangement  for  himself,  however  unprincipled 
the  means.  We  are  to  understand  that  it  was  a  regular 
bargain,  on  the  basis  of  the  suggestion  which  is  only  once 
recorded.  He  said  to  each  of  these  debtors,  "I  will 
give  you  a  receipt,  for  so  much,  provided,  if  it  should 
224 


Sunday,  Ninth  after  Trinity 

come  to  my  master's  ears,  and  he  should  turn  me  away, 
you  will  give  me  a  home,  till  I  can  find  some  other 
means  of  subsistence."  In  this  matter  of  forethought, 
worldly  men,  says  our  Saviour,  are,  in  their  way  of  doing 
things,  and  on  their  limited  scale  of  providing  for  them- 
selves, far  wiser  than  those  whose  aims  are  professedly 
towards  an  everlasting  futurity,  but  who  often  fail  in 
turning  their  present  opportunities  to  the  best  advantage, 
in  preparing  for  it.  Bad  men  often  rebuke  good  Chris- 
tians, by  their  superior  zeal,  and  forethought,  in  the  con- 
cerns for  which  they  profess  to  live.  If  in  higher  con- 
cerns, and  by  better  courses,  and  on  a  nobler  scale,  Chris- 
tians would  be  as  thoughtful,  they  would  secure  a  glorious 
inheritance  in  the  day  of  their  departure  from  this  life. 

In  the  First  Evening  Lesson,  we  begin  the  history  of 
Balaam,  a  bad  man,  and  a  false  prophet ;  who  sinned 
against  his  own  conscience,  for  the  sake  of  reward.  He 
is  coupled  with  Korah,  by  St.  Jude.  Observe,  when  a 
man  will  not  take  a  plain  intimation  of  duty  from  GOD, 
but  tries  to  bend  GOD'S  will  to  his  own,  GOD  often  gives 
him  his  way,  and  yet  is  displeased  with  him,  and  sends 
him  warnings  and  chastisements.  The  miracle  of  "  the 
ass  speaking  with  man's  voice,"  is  often  carped  at ;  but 
it  is  important  to  note  that  it  is  reaffirmed  in  the  New 
Testament,  (II.  Peter  ii.  16, )  and  also  that  it  explains 
the  principle  on  which  Balaam's  own  mouth  was  after- 
wards opened  in  prophecy.  GOD,  who  used  even  a 
dumb  animal  to  rebuke  a  false  prophet,  used  Balaam  and 
Caiaphas  (who  had  made  themselves  "as  natural  brute 
beasts")  to  utter  His  own  words,  and  to  rebuke  the  in- 
credulity and  madness  of  men.  Hence,  the  "gift  of 
tongues"  is  no  proof  of  divine  favor,  and  a  man  may 
be  a  preacher,  without  being  saved  at  last.  So,  too,  we 
read  in  the  Second  Lesson,  from  the  severely  practical 
15  225 


Sunday,  Tenth  after  Trinity 

St.  James,  "  Let  every  man  be  swift  to  hear,  slow  to 
speak,  slow  to  wrath";  and  again,  "Be  ye  doers  of  the 
word,  and  not  hearers  only."  Obedience  is  the  law  of 
holiness  ;  and  "  rebellion  is  as  the  sin  of  witchcraft,"  (or 
sorcery,)  which  was  one  of  the  sins  of  Balaam. 


Sunfcap,  Uentb  after 

IT  was  the  plan  of  Providence,  by  the  deliverance  of 
Israel,  and  the  humiliation  of  the  great  empire  of  Egypt, 
to  call  the  surrounding  nations  to  a  knowledge  of  the 
true  God. 

The  overruling  of  Balaam's  efforts  to  curse  Israel, 
and  the  sublime  prophecies  which  GOD  put  into  his 
mouth,  making  "the  wrath  of  man  to  praise  Him,"  are 
very  instructive  to  a  devout  worshipper,  and  not  less 
consoling  to  the  faithful.  There  is  something  so  magnifi- 
cent in  the  scenery  of  the  history,  and,  in  the  language 
of  the  inspired  historian,  there  is  such  a  pictorial  effect, 
that  few  of  the  Lessons  of  the  year  are  more  capable  of 
being  read  to  the  congregation,  with  command  over  the 
feelings  of  old  and  young  together.  The  group  on  the 
mountains,  the  smoking  altars,  and  the  wild  prophetic 
rapture  of  Balaam,  with  the  mute  astonishment  of  Balak 
and  the  Moabite  princes,  are  strikingly  contrasted  with 
the  scene  below,  —  the  white  tents  of  Israel,  the  banners 
of  their  army,  and  the  holy  place  of  the  Tabernacle, 
over  which  hangs  the  mysterious  cloud,  a  shade  by  day, 
and  a  light  by  night.  Especially  in  the  Evening  Lesson, 
where  Balaam  is  forced  to  abandon  himself  to  the  spirit 
of  prophecy,  let  us  note  his  impressive  utterances,  '  'How 
goodly  are  thy  tents,  O  Jacob,  and  thy  tabernacles,  O 
226 


Sunday,  Tenth  after  Trinity 

Israel !"  "There  shall  come  a  Star  out  of  Jacob,  and  a 
Sceptre  shall  rise  out  of  Israel."  In  these  words  the 
Moabites,  and  other  Oriental  nations,  perceived  a  pro- 
phecy of  universal  dominion,  to  be  granted  to  the  off- 
spring of  Jacob.  They  kept  the  oracle  among  themselves 
till  the  star  appeared  at  the  Epiphany  of  Christ,  and  then 
the  Wise  Men  sought  out  the  promised  Seed.  With  this 
prophecy,  also  must  be  taken  the  obscure  words,  "  He 
shall  pour  the  water  out  of  his  buckets^  and  His  seed 
shall  be  in  many  waters."  St.  Cyprian  reminded  the 
Jews  that  this  was  an  admitted  testimony  to  the  divinity 
of  the  Messiah;  for  when  the  Jews  speak  of  "water 
poured  from  the  bucket"  they  mean  a  son  begotten  in 
the  image  of  his  father,  the  same  water  being  in  the 
bucket  at  the  well,  and  in  the  vessel  which  it  fills. 

In  the  Second  Morning  Lesson  we  hear  St.  Paul's 
eloquent  pleading  before  Agrippa,  and  while  we  cannot 
enumerate  the  inexhaustible  subjects  of  his  discourse, 
we  must  note  the  story  of  his  own  extraordinary  call  to 
the  Apostleship.  Such  a  call  can  only  be  made  by  miracle, 
He  relates  the  particulars  of  His  call  by  Christ  person- 
ally, and  repeats  the  very  words  of  His  ordination  "  Unto 
whom  now  I  send  thee"  :  in  the  Greek — make  thee  an 
Apostle.  To  this  special  and  miraculous  commission  St. 
Paul  refers  when  he  declares  himself  ' '  an  Apostle,  not 
of  men,  neither  by  men,  but  by  JESUS  CHRIST,  and  GOD 
the  Father  who  raised  Him  from  the  dead."  He  would 
have  been  a  false  Apostle  had  his  commission  been  "  of 
men,"  but  he  might  have  received  a  valid  commission 
"by  man"  as  Timothy  did:  but  it  was  his  privilege  to 
receive  it  directly,  as  the  eleven  Apostles  did,  from  the 
risen  Redeemer,  and  this  he  often  asserts  ;  for  His  ene- 
mies pretended  to  doubt  it,  and  seem  to  have  put  him  to 
the  proofs  of  his  extraordinary-  call,  which  he  is  always 
227 


Sunday,  Tenth  after  Trinity 

ready  to  produce.  (See  Phil.  i.  16,  17;  Gal.  i.  20;  I. 
Cor.  ix.  i,  2  ;  II.  Cor.  xii.  12. )  All  this  shows  the  necessity 
of  a  regular  Apostolic  ordination,  or  of  miraculous  cre- 
dentials on  the  part  of  those  who  undertake  to  minister 
to  men,  as  "Ambassadors  of  Christ."  In  the  Second 
Evening  Lesson  St.  James  shows  that  a  practical  faith 
is  the  only  faith  which  justifies,  and  his  reproof  of  pride 
in  public  worship  as  a  sin  against  GOD,  inconsistent  with 
justification,  should  be  specially  noted.  The  system  of 
selling  seats  in  churches  has  many  wrongs  connected 
with  it,  and  should  be  reformed  as  soon  as  possible ; 
while  it  lasts,  let  us  beware  of  the  evils  which  it  tends  to 
foster. 

In  the  Epistle,  we  have  an  account  of  the  various 
manifestations  of  the  Spirit,  by  which  GOD  was  pleased 
to  assure  the  Church,  in  the  martyr-ages,  of  His  pres- 
ence and  power.  In  the  Gospel,  Christ  weeps  over 
lost  sinners,  who  knew  not  the  time  of  their  visitation, 
and  foretells  the  overthrow  of  the  Jewish  Church  and 
people.  He  also  gives  us  the  perpetual  decree,  "My 
house  is  the  house  of  prayer."  These  who  have  "itch- 
ing ears,"  and  would  make  it  exclusively  a  place  of 
preaching,  should  reflect  on  this  ;  and  all  should  take  to 
heart  the  amazing  privilege  which  the  decree  confirms  to 
us.  Let  us  go  to  church,  to  "  make  known  our  requests 
unto  GOD."  The  Collect  teaches  us  the  law  of  accept- 
able prayer.  When  we  ask  GOD  to  give  us  the  things 
He  has  expressly  promised  in  Holy  Scripture,  we  may 
be  sure  we  please  Him,  and  that  we  shall  never  ask  for 
such  things  in  vain.  He  may  wait  long  enough  to  de- 
velop fervor  and  patience  in  us  ;  but  in  the  end,  He  will 
satisfy  our  desires,  or  give  us  contentment,  and  even  joy, 
in  bearing  a  trial  of  faith  for  His  sake  "whom,  having 
not  seen,  we  love." 

228 


Sunday,  Eleventh  after  Trinity 


,  Eleventb  after  ZTrinttp 

THE  First  Lessons  to-day  contain  a  sermon  of  Moses 
on  the  Law,  and  also  a  prophecy  of  the  judgments  which 
should  fall  on  the  Hebrews  in  case  they  should  disobey 
it.  When  we  see,  in  the  subsequent  books  of  the  Old 
Testament,  how  these  awful  warnings  were  fulfilled  to 
the  letter  in  the  history  of  the  chosen  people,  we  should 
learn  a  lesson  with  respect  to  the  threats  and  promises 
of  the  New  Covenant,  under  which  we  are  now  living. 
The  Second  Lesson  this  morning  gives  us  a  specimen  of 
these  forewarnings,  and  is  otherwise  full  of  instruction. 
Observe  the  place  which  little  children  occupy  in  the 
affections  of  Christ,  and  \vhat  is  said  of  their  guardian 
angels.  It  is  further  noteworthy  that  our  Lord,  who 
elsewhere  recommends  the  searching  of  the  Scriptures, 
here  ordains  that  we  should  "hear  the  Church."  It  is 
our  duty  to  do  both  ;  and  they  who  neglect  to  practise  and 
enforce  either  duty  are,  so  far,  unevangelical.  The  text 
concerning  binding  and  loosing  is  worthy  of  special 
notice,  moreover,  as  showing  that  the  discipline  of  the 
Church  is  to  be  dreaded,  when  it  is  exercised  according 
to  the  commandments  of  GOD.  The  shocking  abuse  of 
this  power  by  Popes  and  Councils,  in  the  Middle  Ages, 
has  taught  men  to  despise  even  the  legitimate  authority 
of  the  Church  ;  but  until  such  texts  as  these  are  erased 
from  the  Gospel,  it  must  stand  forever  true,  that  he  who 
for  sin  and  scandalous  offence  is  cut  off  from  her  com- 
munion becomes  as  a  heathen  man  and  a  publican  to 
Christians,  and  unless  he  repents  and  is  restored,  must 
die  under  the  wrath  of  GOD.  The  importance  of  Chris- 
tian unity  is  further  enforced  by  the  rule,  "  Wherever 
two  or  three  are  gathered  together,  in  My  name,  there 
229 


Sunday,  Eleventh  after  Trinity 

am  I  in  the  midst  of  them";  and  the  promise,  to  grant 
what  we  ask  with  one  accord,  is  only  limited  by  the 
scriptural  laws  of  prayer,  which  forbid  us  to  ask  any- 
thing capriciously,  and  which  reserve  to  GOD,  in  His 
superior  wisdom,  the  right  to  modify  His  answers  to 
prayer,  so  as  to  secure  the  real  prosperity  of  the  peti- 
tioner. 

St.  James  expounds  the  ethics  of  the  Gospel  in  the 
Second  Lesson  in  such  a  manner  as  powerfully  to  bring 
out  the  length  and  breadth  of  GOD'S  holy  Law,  as  a  spir- 
itual law,  requiring  the  careful  cleansing  of  the  heart, 
and  a  jealous  restraint  of  our  thoughts,  words,  and  deeds. 
Thus,  how  suggestive  is  what  he  says  of  the  tongue  ! 
How  forcibly  the  conscience  corroborates  his  fearful 
delineations  !  And  yet,  but  for  this  inspired  oracle,  who 
would  have  suspected  the  perils  that  beset  our  use  of 
words  ? 

In  harmony  with  these  Lessons,  we  have  the  Collect, 
beseeching  GOD  for  grace  to  "  run  the  way  of  His  com- 
mandments." The  Epistle  shows  the  connection  of  faith 
with  morals  ;  a  steadfast  belief  in  the  Resurrection  of  the 
LORD  JESUS  CHRIST  being  enforced  by  the  Apostle,  as 
requisite  to  salvation  ;  while  in  the  Gospel,  self-righteous- 
ness, or  the  boasted  merit  of  the  Pharisee,  is  shown  to 
be  the  reverse  of  what  is  acceptable  with  GOD.  \Yhat 
the  Pharisee  said  of  his  alms  and  mortifications,  was 
probably  no  more  than  the  publican  might  have  said,  were 
it  not  that  he  had  come  to  the  temple  to  confess  his  sins, 
and  not  to  proclaim  his  deservings.  Besides,  the  publi- 
can did  all  these  things,  not  to  bring  GOD  into  his  debt, 
but  from  a  real  desire  to  be  cleansed  from  sin,  so  that  he 
was  rather  sensible  of  the  sin  which  was  yet  unpurified, 
than  of  the  means  he  had  so  imperfectly  employed  to  free 
himself  from  it.  Observe,  too,  the  Pharisee  confessed 
230 


Sunday,  Twelfth  after  Trinity 

not  his  own  sins,  but  the  sins  of  his  neighbor  ;  while  the 
publican,  thinking  only  of  his  own  unworthiness,  refrained 
from  comparing  himself  with  anything  but  GOD'S  per- 
fect Law.  Beholding  in  that,  as  in  a  burnished  mirror, 
his  own  deformity,  he  threw  himself  upon  mercy,  and 
deprecated  the  awards  of  justice.  The  original  Greek 
implies  an  appeal  for  mercy  through  a  propitiation,  and 
teaches  us  how  to  escape  from  the  thunders  of  the  Law 
through  the  sacrifice  of  Calvary.  Finally,  "the  publican 
went  down  to  his  house  justified  ";  and  so  may  we  return 
from  Church  on  every  occasion  of  worship,  if  only  we 
have  there  poured  out  our  hearts,  as  the  publican  did, 
saying,  "  GOD  be  merciful  to  me  a  sinner."  The  means 
of  grace  are  richer,  in  every  way,  in  the  Christian  Church, 
than  ever  they  were  in  the  Hebrew  Temple  ;  and  it  is 
good  to  make  this  petition  the  language  of  our  hearts  on 
entering  and  leaving  the  house  of  GOD.  May  it  be  the 
spirit  of  our  last  ejaculations  when  we  come  to  die  ! 


,  Uwelftb  after 

THE  Collect  is  a  favorite  one,  and  is  extremely  felici- 
tous in  expression,  while  its  material  thought  is  no  less 
happily  conceived.  Our  conscience  is  burdened  so  that 
we  can  scarcely  look  up,  and  we  have  no  merits  whatever 
to  assure  us  in  approaching  GOD  ;  but  we  deal  with  One 
who  is  more  ready  to  hear  than  we  are  to  pray,  and  who 
is  wont  to  give  not  only  more  than  we  deserve,  but  even 
more  than  we  desire.  And  the  reason  is,  that  we  have  a 
Mediator  and  Advocate  whose  merits  are  infinite,  and  in 
whom  the  Father  is  well  pleased  :  so  that,  for  Christ's 
sake,  we  may  venture  to  expect,  not  only  dews  of  grace, 
231 


Sunday,  Twelfth  after  Trinity 

but  a  drenching  shower  of  mercy  upon  the  thirsty  fallow 
of  our  souls,  and  a  broad  sunshine  of  love  upon  our 
bodies  and  temporal  estates.  We  have  only  to  be  con- 
stant in  prayer,  and  GOD  will  not  withhold  the  abundance 
of  his  goodness,  whether  we  live  or  die. 

This  trust  in  Christ's  sufficiency,  and  this  deep  sense 
of  personal  insufficiency,  are  further  set  before  us  in  the 
Epistle,  where  St.  Paul  applies  the  principle  to  the  case 
of  the  Christian  ministry.  They,  of  all  men,  have  the 
greatest  reason  to  feel  it,  and  to  act  upon  it.  Observe 
how  the  Apostle  interprets  the  shining  of  Moses'  face. 
The  Hebrew  Church  was  the  Body  of  Moses,  as  the 
Christian  is  the  Body  of  Christ :  it  was  the  spirit  of  the 
one  to  detect  and  judge  our  sins,  and  it  is  the  spirit  of  the 
other  to  remit  and  to  justify.  How  glorious,  therefore, 
the  Gospel  as  compared  with  the  Law,  and  the  Church 
Catholic  as  compared  with  the  House  of  Israel ! 

In  the  Gospel  we  see  a  beautiful  illustration  of  the 
Collect :  Christ  is  more  ready  to  give  than  His  petitioner 
to  pray  ;  for  while  the  latter  is  deaf  and  dumb,  and  can- 
not speak  a  word,  an  imploring  look  secures  the  abund- 
ance of  His  mercy.  JESUS  bore  the  infirmity  of  the  suf- 
ferer ;  for,  "looking  up  to  heaven,  He  sighed."  Oh, 
how  much  that  sigh  reveals  of  the  compassions  of  JESUS  ! 
Mysterious  world !  when  He  who  thus  sighs  over  our 
woes  yet  permits  them  to  exist ;  but  that  single  sigh  of 
JESUS  convinces  me  that  he  doeth  all  things  well,  even 
when  He  forbears,  for  a  time,  and  for  His  own  wise  rea- 
sons, to  make  "the  deaf  to  hear,  and  the  dumb  to 
speak."  One  reason  why  our  Saviour  forbade  the  peo- 
ple to  tell  of  these  things,  was  that  He  "sought  not  His 
own  glory,"  and  was  purposely  giving  us  an  example  in 
this  respect.  He  had  provided  abundantly  for  His  mani- 
festation to  Israel  at  the  appointed  times,  and  His  plan 
232 


Sunday,  Twelfth  after  Trinity 

was  to  work  certain  public  miracles  on  fitting  occasions. 
At  all  other  times  He  withdrew  from  public  homage,  and 
avoided  popularity,  so  that  when  He  stood  before  Pilate, 
nobody  could  lay  anything  to  His  charge,  to  justify  their 
accusation  that  He  had  sought  to  make  Himself  a  king. 

In  the  old  Testament  Lessons  this  morning,  let  us  note 
the  holiness  of  that  Law  which  Moses  commended  to 
Israel  by  so  many  considerations,  and  concerning  which 
he  gave  them  such  minute  and  careful  directions.  Christ 
delivered  us  from  the  curse  of  the  Law,  but  He  re-enacted 
all  its  moral  requirements,  first  in  His  own  blessed  exam- 
ple, and  then  in  express  words.  In  the  Second  Morning 
Lesson,  we  are  taught  that  our  service  of  GOD  is  to  be 
judged  not  by  how  much  we  do  but  with  what  spirit  we 
do  it,  which  should  be  not  grudgingly,  or  with  envy  in 
our  hearts,  but  unselfishly  and  diligently.  In  the  Second 
Evening  Lesson,  St.  James  explains  one  reason  why 
many  prayers  remain  unanswered,  in  spite  of  Christ's 
readiness  to  hear.  And  further,  this  eminently  practical 
Apostle  expounds  the  Law,  as  developed  into  a  system 
of  Christian  ethics.  He  enforces  not  merely  a  series  of 
pious  acts,  but  the  formation  of  holy  habits,  which  is  the 
essence  of  true  piety.  An  eminent  American  layman  has 
very  happily  enlarged  upon  this  idea  in  the  following 
words  : — 

"  People  talk  of  acting  without  thought,  and  think  they 
have  made  an  excuse.  They  have  only  disclosed  the 
sin  out  of  which  the  sin  they  are  excusing  grew.  Men 
should  never  act  without  the  thought  of  the  Presence  of 
GOD.  The  so  acting  betrays  the  fact  that  our  religion  is 
not  continuous, — that  it  does  not  pervade  our  whole  soul 
and  regulate  all  our  actions.  What  is  wanting  is  a  deep 
and  abiding  reverence  for  ALMIGHTY  GOD.  It  is  that, 
and  that  alone,  which  can  regulate  all  our  actions  as  they 
233 


Sunday,  Thirteenth  after  Trinity 

ought  to  be  regulated.  Such  reverence  involves  a  habit. 
Habits,  after  all,  are  the  things  by  which  human  life  is 
governed.  Hence,  the  habit  of  self-indulgence  is  the 
worst  of  evils,  and  the  habit  of  self-control  the  greatest 
of  goods." 


,  Ubirteentb  after 

IN  the  Old  Testament  Lessons,  we  have  a  retrospect 
of  the  Mosaic  history,  which  we  have  been  following  for 
several  Sundays,  and  a  sublime  exhibition  of  the  grand 
principle  to  which  the  Almighty  was  introducing  the 
Israelites  by  all  their  experiences  in  the  wilderness. 
They  were  a  nation  of  degraded  and  illiterate  slaves  when 
GOD,  by  His  mighty  power,  delivered  them  from  the  yoke 
of  the  proudest  empire  then  existing.  They  were  carnal 
and  sensual,  and  all  that  discipline  was  necessary'  to  open 
their  faculties  to  the  perception  of  the  great  truth,  that 
'  '  man  doth  not  live  by  bread  only,  but  by  every  word 
that  proceedeth  out  of  the  mouth  of  the  Lord."  \Ye 
infer,  that  in  the  discipline  of  His  people,  now  in  this 
wilderness  of  the  world,  GOD  is  preparing  us  for  the 
Heavenly  Canaan,  in  a  like  manner. 

In  the  Evening  Lesson  the  great  Leader  Moses  chants 
his  dying  and  triumphal  song,  celebrating  all  the  wonder- 
ful things  which  God  had  wrought  notwithstanding  the 
perverseness  of  the  people. 

In  the  Second  Morning  Lesson,  our  Lord  avenges  the 
holiness  of  the  Law,  against  the  wretched  casuistry  of 
Pharisees,  and  other  false  teachers,  and  establishes  the 
morals  of  his  Gospel  on  the  firm  basis  of  sincerity  and 
truth.  St.  James,  in  the  Second  Lesson  at  Evening 
Prayer,  seems  to  apply  and  enforce  this  sermon  of  his 
234 


Sunday,  Thirteenth  after  Trinity 

Master,  beginning  with  an  awful  warning  addressed  to 
those  who  "oppress  the  hireling  in  his  wages,"  or  who^ 
in  any  way  do  unto  others  as  they  would  not  that  men 
should  do  to  them  in  a  reverse  of  circumstances.  He 
moreover  enforces  the  Saviour's  teaching  about  swearing 
' '  by  heaven,  or  any  other  oath. ' '  Note  also  the  resource 
of  Christians  when  they  are  sick.  It  is  commended  by 
St.  James  that  they  should  not  merely  send  for  a  physi- 
cian, as  the  worldly  do,  but  also  for  the  Presbyters  of  the 
Church  ;  and  the  "  Visitation  of  the  Sick"  is  here  shown 
to  be  an  ordinance  of  the  Gospel,  for  turning  the  trials 
of  sickness  to  good  account  for  the  soul.  In  the  primi- 
tive day,  while  the  "gifts  of  healing"  were  still  vouch- 
safed to  the  Church,  there  was  a  ceremony  of  anointing 
which  seems  to  have  been  annexed  to  the  exercise  of  this 
gift  by  Christ  Himself.  (See  St.  Mark  vi.  13.)  When 
this  miraculous  power  ceased,  then  also  the  Church  ceased 
to  use  its  outward  sign ;  for  to  do  otherwise  would  be 
a  perversion  of  its  purpose,  and  an  imposition.*  But 
it  is  still  true  that  ' '  the  prayer  of  faith  shall  save  the 
sick,"  and  that  "if  he  have  committed  sins  they  shall  be 
forgiven,"  in  answer  to  such  prayer.  If  the  Lord  for- 
bears to  save  the  sick  from  death,  in  answer  to  such 
prayer,  it  is  for  reasons  which  the  dying  Christian  would 
himself  approve,  and  in  that  case  the  greater  bless- 
ing of  forgiveness  is  indeed  a  greater  salvation.  Note 
also  the  duty  of  being  reconciled  to  those  whom  we 
have  justly  offended.  It  seems  to  spring  out  of  our 
Saviour's  ordinance.  (St.  Matt.  v.  23,  24.)  We  are  to 
confess  our  faults  one  to  another,  and  to  use  intercessory 
prayer  one  for  another,  as  part  of  that  brotherly  love 
which  is  the  fulfilling  of  the  Law.  This  teaching  follows, 

*  See  Appendix  C,  p.  356. 
235 


Sunday,  Thirteenth  after  Trinity 

very  appropriately,  the  intercessory  prayer  of  Moses,  in 
the  First  Lesson.  Finally,  how  great  is  the  reward  which 
is  promised  to  that  Christian  who  succeeds  in  converting 
a  single  sinner  from  the  error  of  his  way  ! 

The  Epistle  demonstrates  the  unity  of  the  Abrahamic 
Covenant  with  the  Christian  Covenant.  "The  Law," 
argues  the  Apostle,  "was  given,  by  way  of  parenthesis, 
for  a  certain  end,  and  it  could  in  no  wise  affect  the  great 
drift  and  meaning  of  that  which  was  instituted  long  before 
Moses,  and  which  was  meant  to  supersede  him."  This 
was  not  agreeable  to  the  Jews,  but  it  is  the  truth  which 
makes  the  whole  plan  and  Providence  of  GOD,  as  regards 
the  Jews,  intelligible  and  self-consistent.  "  GOD  is  one" 
party  in  the  great  system  of  the  Jewish  Covenant,  and  it 
is  impossible,  whatever  the  other  party  may  have  chosen  to 
understand,  that  He  could  have  made  any  contract  with 
them,  contrary  to  the  previous  and  existing  contract, 
which  He  had  made  with  Abraham,  and  with  all  nations 
in  Abraham.  The  Gospel  shows  us  how  to  make  all 
men  our  neighbors.  The  Lawyer  did  not  like  to  own 
that  a  Samaritan  could  be  nearer  to  a  Jew  than  a  priest 
and  a  Levite  of  his  own  people ;  but  he  was  forced  to 
own  as  much,  by  circumlocution.  In  like  mannner  Christ 
commands  us  to  make  all  men  our  brethren.  And  ob- 
serve that,  when  Christ  was  preaching  to  a  Samaritan 
(St.  John  iv.  22),  although  He  asserted  the  just  claim 
of  the  Hebrews  to  be  the  true  Church,  He  now  tells  the 
Hebrews  not  only  that  a  good  Samaritan  is  better  than  a 
bad  Hebrew,  but  that  even  a  true  Priest  and  Levite,  of 
His  own  ordination,  may  be  rebuked  by  the  piety  and 
zeal  of  a  Samaritan  layman  !  Infer  that  a  good  dissenter 
is  better  than  a  lukewarm  Churchman.  A  man  may  be  a 
true  priest,  or  a  true  deacon,  by  ordination,  and  yet  fail 
of  the  reward  which,  because  of  his  neglect  and  indiffer- 
236 


Sunday,  Fourteenth  after  Trinity 

ence,  others  shall  have  the  opportunity  to  ensure.  With 
less  of  privilege  and  knowledge,  they  do  more  for  Christ; 
and  if  they  are  not  guilty  of  intentional  disrespect  to 
divine  institutions,  no  doubt  they  shall  receive  the  Mas- 
ter's approval  in  the  end.  Now,  the  Collect,  which 
speaks  of  "true  and  laudable  service,"  connects  with 
this  Gospel,  and  beseeches  GOD  that  we,  who  are  His 
people,  and  who  stand  in  the  place  of  the  ancient 
Hebrews  as  to  Orthodoxy  and  Divine  authority,  may 
not  fail  to  be  like  the  Samaritan  also,  in  his  example  of 
Christ-like  benevolence  and  love.  Bishop  Heber  has  a 
sermon  on  this  parable,  treating  it  partly  as  an  allegory, 
which  it  may  be  well  to  read. 


Suttoag,  fourteenth  after 

IN  the  Morning,  the  First  Lesson  is  that  gorgeous  lyric 
in  which  Moses,  like  the  dying  Jacob,  blesses  the  tribes, 
and  speaks  of  things  to  come.  As  it  frequently  coincides 
with  the  Autumnal  Ember-Week,  or  falls  near  it,  we  should 
note  particularly  the  blessing  of  Levi  as  prophetical  of 
the  Gospel  ministry,  which  is  called  to  teach  the  new  Law 
and  put  incense  before  the  Lord.  The  duty  of  Christian 
pastors  to  leave  father,  and  mother,  and  wife,  and  chil- 
dren, to  preach  the  Gospel,  is  one  of  the  signs  by  which 
we  know  that  the  blessing  of  Levi  is  transferred,  with 
the  self-denial  of  Levi,  to  the  Apostolic  Ministry-.  The 
parable  of  the  talents,  which  occurs  in  the  Second  Lesson, 
bears  also  upon  the  commission  of  the  Christian  priest, 
very  forcibly,  but  is  equally  applicable  to  every  servant 
of  GOD  in  his  vocation  and  ministry.  The  point  of  our 
237 


Sunday,  Fourteenth  after  Trinity 

Lord's  answer  to  the  wicked  servant  must  not  be  over- 
looked. The  servant  had  accused  Him  of  seeking  to 
reap  where  he  had  planted  no  seed.  The  Lord  answers, 
"  If  so,  you  cannot  blame  me  when  I  only  ask  the  fruit 
of  what  I  did  plant ;  you  admit  that  I  gave  you  the  talent, 
and  hence  I  have  a  right  to  expect  it  back  again,  with  its 
natural  increase."  The  sublimity  of  the  whole  Lesson, 
and  its  vast  importance  as  a  foretaste  of  judgment,  can- 
not be  too  strongly  described.  How  remarkable  it  is, 
with  respect  to  merit,  that  the  wicked  are  represented  as 
insisting  on  their  innocence  !  while  the  righteous  cannot 
remember  what  they  ever  did  to  deserve  the  vast  re- 
wards which  the  Saviour  brings  with  Him.  At  Evening 
Prayer  the  history  of  Moses  concludes.  The  Law  cannot 
take  the  people  of  GOD  into  the  land  of  Promise.  Joshua 
(the  type  and  namesake  of  JESUS)  represents  the  Gospel, 
and  is  raised  up  to  do  what  Moses  could  not.  If  this 
happens  to  be  Ember-week — note  the  Ordination  of 
Joshua  :  he  "  was  full  of  the  Spirit  of  Wisdom,  for  Moses 
had  laid  his  hands  upon  him."  In  the  Second  Lesson 
we  begin  to  read  St.  Peter's  First  Catholic  Epistle —every 
word  of  which  seems  steeped  in  the  tears  he  shed  when 
he  "wept  bitterly."  Observe,  how  he  speaks  of  Christ 
— as  it  were  breaking  a  costly  box  upon  His  head,  in 
every  word  !  It  must  be  remarked,  also,  that  we  have 
here  a  key  to  the  right  understanding  of  the  Old  Testa- 
ment. The  prophets  spake  by  the  Holy  Ghost,  and  were 
obliged  to  study  their  own  Scriptures,  afterwards,  to 
know  their  full  meaning  !  But  this  spirit  of  prophecy  is 
called  the  Spirit  of  Christ  which  was  in  them  ;  and  the 
grand  purport  of  their  writings  was  to  "  testify  before- 
hand the  sufferings  of  Christ,  and  the  glory  that  should 
follow."  So,  St.  John  affirms,  "  the  testimony  of  JESUS 
is  the  spirit  of  prophecy."  In  a  word,  the  true  Chris- 
238 


Sunday,  Fifteenth  after  Trinity 

tian  sees  Christ  everywhere,  in  the  Old  Testament,  as 
well  as  in  the  New. 

To  obtain  GOD'S  promises  we  must  love  His  precepts  ; 
and  faith  and  hope  are  essential  to  this  love  of  duty  or 
practical  obedience.  Such  is  the  spirit  of  the  Collect. 
But  the  Epistle  shows  us  that  GOD'S  commandments  are 
at  war  with  our  natural  appetites  and  passions,  so  that 
nothing  but  grace  can  make  us  believe  and  hope  in  such 
wise  as  to  obey.  Last  Sunday  we  had  an  instance  of 
true  charity,  in  a  good  Samaritan  ;  to-day,  we  have 
another  of  this  despised  class,  setting  an  example  of 
true  faith,  and  rebuking  the  conduct  of  nine  members  of 
the  true  Church,  who  had  not  even  common  gratitude! 
Yet  Christ  maintains  the  authority  of  the  Church  in  bid- 
ding them  "go  and  show  themselves  unto  the  priests," 
as  Moses  had  commanded.  This  they  should  have  done, 
but  they  should  not  have  left  the  other  undone.  Note 
that  as  "they  went  they  were  cleansed."  In  obeying, 
they  found  healing.  It  need  scarcely  be  said  that  leprosy 
is  a  type  of  sin.  If  the  sinner,  instead  of  waiting  till  he 
feels  better,  would  begin  at  once  to  obey  GOD,  and  to 
observe  His  ordinances,  the  conversion  and  grace  which 
he  needs  would  be  wrought  in  him  simultaneously. 


jfifteentb  after 

IT  has  been  before  noted,  that  the  Autumnal  Ember 
Sunday  may  fall  elsewhere,  owing  to  the  movements  of 
the  Paschal  Feast.  But  this  Sunday  appears  to  be  de- 
signed, in  part,  as  its  representative,  and  as  it  is  very 
often  the  Sunday  before  or  after  the  Ember-fasts,  it  may 
be  properly  regarded  in  that  light. 
239 


Sunday,  Fifteenth  after  Trinity 

Hence,  the  Collect  is  a  prayer  for  the  Church  ;  it 
recognizes  man's  frailty,  and  GOD'S  sufficiency.  The 
Epistle  contains  the  text,  ' '  GOD  forbid  that  I  should 
glory  save  in  the  cross' ' :  and  the  Gospel  teaches  us  not 
only  the  care  of  GOD  for  his  servants,  but  also  that  "  no 
man  can  serve  two  masters."  While  every  part  of  the 
Service  is  full  of  apt  teaching  and  comfort  for  all  the 
faithful,  in  common,  it  is  also  to  be  observed  that  it 
contains  special  words  for  the  pastors  of  the  flock. 

The  First  Morning  Lesson  brings  us  to  the  closing 
scene  of  Joshua's  ministry,  as  we  have  lately  observed 
that  of  his  predecessor  Moses.  It  is  primarily  a  charge 
to  "the  presbyters  of  Israel,"  but  also  is  full  of  in- 
struction to  the  people.  In  the  Second  Lesson,  the 
greater  Joshua  instructs  His  ministers  how  to  sow  the 
seed  of  His  word,  and  the  people  how  to  receive  it.  In 
it,  also,  the  Church  is  exhibited  under  the  similitude  of 
the  Apostolic  ship,  in  which  His  presence,  alone,  insures 
peace  and  successful  navigation. 

At  Evening  Prayer,  the  dying  charge  of  Joshua  is  con- 
tinued, and,  like  Moses,  he  reviews  the  great  points  in 
the  history  of  Israel,  to  illustrate  the  fidelity  of  GOD  with 
respect  to  His  threats  and  promises.  The  text,  "  Choose 
you,  this  day,  whom  ye  will  serve,"  connects  with  the 
Gospel  for  the  day,  "No  man  can  serve  two  masters." 
It  is  to  be  specially  noted  that  the  discipline  through 
which  GOD  made  Israel  to  pass  in  the  wilderness,  pro- 
duced its  effect.  That  servile  and  sensual  race  of  half- 
Egyptians  fell  in  the  wilderness  ;  but  their  children,  who 
had  been  nurtured  under  Moses  and  Joshua,  served  the 
Lord,  and  hence  founded  the  new  nation  with  every  ad- 
vantage to  be  derived  from  a  holy  and  happy  beginning. 
In  the  Second  Lesson,  the  Christian  Church,  like  Israel 
of  old,  is  called  "a  royal  priesthood";  and  it  is  to  be 
240 


Ember- Week  after  Trinity 

remarked  that  St.  Peter  understands  Christ  to  be  the  Rock 
of  the  Church,  and  all  Christians,  like  himself,  "lively 
stones,"  upon  that  foundation.  Christ  also  is  the  great 
Bishop  and  Shepherd  of  souls,  whose  Supreme  Pontifi- 
cate is  the  only  Universal  Bishopric  of  which  St.  Peter 
seems  to  have  known.  When  any  one  who  imagines 
himself  the  peculiar  successor  of  St.  Peter  exhibits  the 
same  love  for  Christ,  and  for  men,  which  this  Apostle 
did,  and  a  like  hatred  of  making  himself  a  "  lord  over 
GOD'S  heritage,"  and  a  like  fidelity  in  teaching  nothing 
more  nor  less  than  the  Scriptures  teach,  it  will  be  time 
enough  to  examine  his  other  claims  to  such  a  character. 
But,  in  any  event,  no  such  person  could  ask  us  to  give 
him  more  than  belonged  to  St.  Peter  himself.  Now,  St. 
Peter  submitted  to  be  blamed  where  he  was  in  the 
wrong,  (Gal.  ii.  n,)  and  refused  extravagant  homage, 
(Acts  x.  26, )  and  sat,  in  the  Church  at  Jerusalem,  at  the 
feet  of  St.  James,  and  subscribed  to  the  common  decree 
which  was  enacted  by  "the  Apostles,  Presbyters,  and 
brethren. ' '  Nearly  all  the  wof ul  divisions  of  Christendom 
have  grown  out  of  the  violation  of  these  principles  by 
those  who  assert  a  fabulous  claim  to  St.  Peter's  dignity 
and  apostleship. 


Embei>!Cleefe  after  Urinitp 

THE  Ember- week  of  Autumn  comes  in  like  "  the  latter 
rain"  upon  the  fields,  after  harvest-home.  Again  it  gives 
token  of  a  harvest,  though  it  seems  to  say,  in  the  words 
of  St.  James,  "  Behold,  the  husbandman  waiteth  for  the 
precious  fruit  of  the  earth,  and  hath  long  patience  for  it, 
until  he  receive  the  early  and  latter  rain."  It  falls  in  the 
16  241 


Ember- Week  after  Trinity 

month  of  September,  marked  in  our  American  Calender 
by  the  anniversaries  of  the  deaths  of  ten  of  our  Bishops, 
and  so  moves,  like  a  planet,  in  the  midst  of  a  constel- 
lation made  up  of  brilliant  names,  (those  of  Hobart,  and 
Chase,  and  Wainwright,  Lay  and  Randall,)*  while  that 
of  St.  Matthew — the  Apostle  who  left  all  and  followed 
Christ — is  the  great  star  of  the  shining  group,  and  the  sign 
of  this  holy  season.  It  is  sweet  to  think  of  the  holy  dead, 
as  we  pray  for  the  pastors  of  Christ's  flock,  who  have 
entered  into  their  labors,  and  who  must  soon  follow 
them  to  their  rest.  "The  fathers,  where  are  they  ?  and 
the  prophets,  do  they  live  forever?"  But  the  Church 
still  lives  ;  the  coal  on  her  altars  shall  never  be  quenched  ; 
and  constant  prayer  is  the  sign  and  token  of  her  per- 
petuity. Let  us,  therefore,  never  cease  to  pray 

"  that  servants  may  abound 
Of  those  pure  altars  worthy  ;  ministers 
Detach'd  from  pleasure  ;  to  the  love  of  gain 
Superior  ;  insusceptible  of  pride, 
And  by  ambition's  longings  undisturb'd  ; 
Men  whose  delight  is  where  their  duty  leads 
Or  fixes  them  ;  whose  least  distinguished  day 
Shines  with  some  portion  of  that  heavenly  lustre 
Which  makes  the  Sabbath  lovely." 

After  the  heat  of  the  Summer,  this  week  is  a  good 
time  for  stirring  up  one's  heart  for  the  work  of  the  Lord 
during  the  Autumn.  The  leaves  begin  to  be  sere  ;  the 
days  grow  shorter  ;  the  stormy  equinox  is  hard  at  hand  ; 
but  the  fields  are  ever  green  in  which  the  Good  Shepherd 
leads  the  soul ;  and  prayer  and  fasting  are  as  the  still 
waters  in  which  heaven  is  reflected,  and  where  the  soul 
may  bathe  and  be  refreshed  with  the  peace  of  GOD. 

*  The  others  at  this  writing  (1899)  are  Provoost,  Bass,  Eastburn, 
Lee  of  Iowa,  and  Rulison. 

242 


Ember- Week  after  Trinity 

Now,  in  schools  and  colleges,  the  youth  of  the  land 
are  coming  together,  after  long  vacation,  to  go  on  with 
studies  which  they  are  very  little  prepared,  in  general, 
to  turn  to  account  for  the  glory  of  GOD.  Now  let  us 
pray  for  much  rain  on  their  young  souls  :  that  every  col- 
lege may  be  as  Gideon's  fleece,  drenched  with  the  dews 
of  GOD'S  grace  ;  and  that  the  choicest  youth  of  the  land 
may  be  called  of  GOD,  as  was  Samuel,  and  led  to  an- 
swer, as  he  did,  "  Speak,  Lord,  for  Thy  servant  heareth." 

So  may  the  ignoble  spirit  of  covetousness  and  low 
ambition,  which  blights  the  young  minds  of  America, 
and  makes  so  many  of  them  prematurely  old  in  vice, 
give  way  to  the  glorious  spirit  of  the  Gospel ;  the  spirit 
of  winning  souls — which  is  the  spirit  of  true  wisdom  ; 
the  spirit  of  missionary  enterprise  ;  the  spirit  of  Chris- 
tian heroes  and  martyrs.  Oh,  for  such  sons  of  the 
Church  as  were  Martyn  and  Heber,  of  late  years,  and 
such  as  were  St.  Paul  and  St.  Athanasius  of  old  !  And 
let  us  not  forget  to  pray  for  "holy  women"  also,  such  as 
bestowed  much  labor  on  St.  Paul,  and  were  his  helpers 
in  the  Gospel.  Let  us  pray  for  the  patient  Deaconesses 
and  Sisters  who  labor  for  Christ  among  the  poor,  and 
the  diseased,  and  the  young,  and  the  vicious  ;  and  not 
less  for  mothers  in  Israel,  like  Hannah,  and  like  Eunice, 
to  rear  their  children  "in  the  nurture  and  admonition 
of  the  Lord";  or,  like  Monica,  to  give  the  Lord  no  rest, 
in  prayers  and  struggles,  till  their  wayward  sons  are 
brought  back  from  the  paths  of  sin,  by  the  grace  of 
GOD,  to  shine  as  lights  in  the  world,  and  after  that — "as 
the  stars,  for  ever  and  ever." 

As  at  the  other  Ember  seasons,  the  Proper  Lessons 
and  the  Ember-Prayers  will  serve  to  make  the  season 
profitable  for  all. 


243 


Sunday,  Sixteenth  after  Trinity 


Sunfcap,  Siiteentb  after 

TO-DAY,  the  Old  Testament  lessons  contain  the  story 
of  the  discomfiture  of  Jabin  and  Sisera,  chiefly  by  the 
hands  of  the  maiden  Jael  and  the  prophetess  Deborah. 
It  seems  to  have  been  the  will  of  GOD,  as  the  time  of 
redemption  drew  on,  that  women  should  be  made  the 
instruments  of  greater  and  greater  blessings  to  His 
people.  These  noble  women  were  soon  succeeded  by 
Hannah  and  Ruth  ;  and  a  bright  succession  followed, 
until  Anna  and  Elizabeth  appear  on  the  scene,  and  then 
the  Blessed  Virgin,  in  whom  God  fulfils  the  great  pro- 
phecy concerning  the  Seed  of  the  Woman.  The  re- 
proach of  womanhood  was  taken  away  in  her,  as  it  had 
come  with  Eve ;  and  from  that  time,  woman  has  been 
elevated  to  a  new  dignity,  and  an  enlarged  sphere  of 
action  and  of  privilege  under  the  Gospel. 

But  we  must  not  apply  to  ancient  examples  of  female 
piety  the  high  views  of  woman's  sphere  and  duties,  which 
have  been  the  product  of  the  Gospel  only.  It  can  never 
be  the  duty  of  a  Christian  maiden  to  smite  even  an  enemy, 
or  an  oppressor,  in  his  slumber.  Woman  is  now  called 
on  to  minister  in  a  far  different  way,  even  at  the  bedside 
of  the  wicked  and  of  the  foes  of  our  Holy  Faith.  Let 
us,  for  a  moment,  look  at  the  case  of  Jael. 

It  may  be  doubted  whether  a  Hebrew  maid  would 
have  been  equally  justified  in  doing  as  did  Jael.  Inspired 
wisdom  has  not  pronounced  in  the  case  of  Judith.  But 
Jael  was  not  a  Hebrew,  but  only  an  ally  of  the  Hebrews  ; 
a  daughter  of  the  roving  Rechabites  ;  far  less  imbued  with 
the  knowledge  of  GOD  than  the  most  ignorant  Israelites  ; 
far  less  instructed  in  His  Holy  Law.  In  these  circum- 
stances, GOD  accepted  her  faith  in  the  performance  of  a 
244 


Sunday,  Sixteenth  after  Trinity 

duty,  and  forgave  her  ignorance  in  the  way  she  took  to 
do  it.  It  was  her  duty,  as  an  ally  of  Israel,  to  aid  the 
Hebrews  in  an  undertaking  which  GOD  had  commanded. 
This  she  knew  :  and  it  is  instructive  as  to  the  state  of  the 
heathen  generally,  that,  in  her  case,  as  in  the  case  of 
Rahab,  GOD  accepted  what  proceeded  from  real  faith, 
and  pardoned  what  was  the  result  of  birth  and  education. 
Thus,  when  Deborah  eulogizes  her  as  "blessed  above 
women,"  she  pauses,  and  qualifies  her  words  by  a  signifi- 
cant addition,  "Yea,  blessed  shall  she  be  above  women 
in  the  tent,"  that  is,  Arabian  women.  She  is  blessed 
above  all  of  her  nomadic  tribe,  for  that  is  wholly  noble 
and  heroic  in  such  an  one,  which,  in  a  daughter  of  Jacob, 
might  not  have  deserved  unmixed  praise.  Had  the 
savage,  Pocahontas,  delivered  our  colonial  forefathers 
from  cruel  sufferings  by  a  similar  stratagem,  we  must 
admit  that  she  would  have  deserved  a  similar  homage  ; 
yet  we  should  pause  before  awarding  as  much  to  one  of 
the  many  English  ladies  of  those  days,  who  came  to  live 
in  Virginia,  had  she  wrought  deliverance  in  this  way. 

The  sublimity  of  Deborah's  ode  must  inflame  the  mean- 
est imagination,  especially  when  it  is  read  in  Divine 
Sen-ice  with  mingled  simplicity  and  feeling.  The  proper 
manner  of  an  Anglican  priest,  in  reading  the  Lessons,  is 
one  equally  removed  from  artificial  effect  and  from  lan- 
guid or  monotonous  formality. 

The  Second  Morning  Lesson  contains  warnings  against 
a  life  unprepared  for  Judgment.  The  imagery  derives 
impressiveness  from  the  consideration  that  all  has  been 
fulfilled,  on  a  limited  scale,  in  the  Judgment  of  the  Jewish 
people  under  Titus  :  and  that  this  fact  is  a  pledge  of  what 
yet  remains  to  be  accomplished,  on  a  grander  scale, 
"when  the  Son  of  Man  shall  come  in  His  glory."  In 
the  Second  Evening  Lesson  we  have  a  chapter  of  St. 
245 


Sunday,  Seventeenth  after  Trinity 

Peter's  ethical  teaching,  with  his  exposition  of  Baptism, 
and  of  the  Descent  into  hell. 

The  Collect  is  a  touching  act  of  Intercession  for  the 
Church  Militant,  which  is  coupled  in  the  Epistle  with  St. 
Paul's  more  full  and  fervent  genuflection  in  the  same 
behalf.  Observe  that  this  solemn  devotion  of  St.  Paul 
seems  to  have  been  his  habitual  prayer;  and  that  "the 
whole  family  in  heaven  and  earth,"  that  is,  of  angels 
and  saints,  is  recognized  by  him  as  one  Church.  Ob- 
serve, also,  how  much  is  implied  in  his  desire  that  all 
Christians,  "  may  be  able  to  comprehend  .  .  .  the  fulness 
of  GOD."  Alas  !  how  little  of  the  riches  of  what  we 
believe  endows  the  souls  of  most  of  us  !  How  content- 
edly we  impoverish  ourselves,  by  neither  "hearing  the 
Church"  nor  "searching  the  Scriptures"! 

The  Gospel  is  a  favorite  narrative  from  St.  Luke, 
that  of  "  the  only  son  of  his  mother,"  who  was  a  widow 
of  Nain.  It  connects  with  the  Epistle,  as  enabling  us 
to  know,  in  some  degree,  "the  love  of  Christ,  which 
passeth  knowledge." 


Sunt>a£,  Seventeentb  after  Urinity 

THE  hypocrisy  and  pride  of  the  Pharisees  are  rebuked 
in  this  day's  Gospel  as  a  warning  to  us  ;  and  the  gen- 
eral law  is  repeated,  which  we  heard  on  the  Eleventh 
Sunday,  in  connection  with  the  prayer  of  the  publican, 
"  that  whosoever  exalteth  himself  shall  be  abased."  So 
in  the  Epistle,  lowliness  and  meekness  are  insisted 
upon  ;  and  it  is  more  than  intimated  that  the  Church's 
unity  depends  on  this  law  of  humility  and  forbearance 
in  all  its  members.  A  divided  Christendom  bears  wit- 
ness, in  our  degenerate  day,  to  the  havoc  which  the  con- 
246 


Sunday,  Seventeenth  after  Trinity 

trary  spirit  has  made  among  those  who  ought  to  be  one. 
In  the  short  and  pithy  Collect,  our  need  of  preventing 
grace  (that  is,  grace  which  anticipates  and  presanctifies 
our  thoughts,  words,  and  deeds)  is  confessed  before 
GOD  ;  and  we  pray  for  more  grace  to  secure  the  former 
grace,  lest  our  humility  should  be  changed  into  pride  by 
our  earliest  growth  in  godliness.  This  is  a  prayer,  there- 
fore, for  the  earlier  and  the  latter  rain  ;  and  it  is  well 
suited  to  the  natural  suggestions  of  the  Autumnal  Sea- 
son, when,  in  our  latitudes,  the  latter  rain  is  often  so 
greatly  necessary. 

In  the  First  Morning  Lesson  we  find  Samuel's  exhor- 
tation to  Israel,  marking  a  great  stage  in  the  history 
of  the  ancient  people.  The  devout  Christian  will  re- 
member Jacob's  valediction  on  the  Fifth  Sunday,  that 
of  Moses  on  the  Fourteenth,  and  that  of  Joshua  on  the 
Fifteenth.  To-day  the  Series  is  continued  in  that  of 
Samuel ;  and  so  we  go  on,  from  Sunday  to  Sunday,  to 
review  the  teachings,  at  various  epochs  of  similar  im- 
portance, of  the  great  and  holy  men  whom  GOD  raised 
up  successively  to  do  His  work  among  His  chosen.  In 
the  Second  Lesson  we  have  a  reference  to  the  cruelty  of 
Pilate  towards  certain  Galileans,  which  is  supposed,  with 
reason,  to  have  occasioned  that  enmity  between  Pilate 
and  Herod,  (the  tetrarch  of  Galilee, )  which  was  only 
made  up  when  they  united  in  crucifying  the  Lord  of 
Glory. 

In  the  First  Evening  Lesson  we  have  the  story  of  the 
beginning  of  King  David's  career,  his  contest  with  the 
giant.  Observe,  that  the  inquiry  at  the  close  of  the  chap- 
ter is  not  concerning  David  himself,  for  Saul  knew 
him  well ;  but  his  surprising  heroism  made  the  king 
anxious  to  know  something  of  his  father  and  his  family — 
as  we  always  take  an  interest  in  the  antecedents  of  one 
247 


Sunday,  Eighteenth  after  Trinity 

who  has  distinguished  himself.  The  whole  of  this  story 
has  instructive  spiritual  bearings  ;  and,  like  all  true  his- 
tory, it  may  be  studied  as  a  parable.  Thus,  in  the  Second 
Lesson,  the  words  "arm  yourselves  with  the  same 
mind,"  may  serve  to  illustrate  David's  unwillingness  to 
confide  in  Saul's  armor.  St.  Peter's  further  exhortation 
to  godly  living  and  patient  suffering,  furnish  a  sublime  out- 
line of  the  Christian  character,  amid  the  trials  and  com- 
bats of  the  world.  The  affection  with  which  the  Church 
commemorates  the  primitive  martyrs,  is  also  justified  by 
the  Apostle,  when  he  says,  "If  ye  be  reproached  for  the 
name  of  Christ,  happy  are  ye,  for  the  spirit  of  glory  and 
of  God  resteth  upon  you."  This  is  the  bright  nimbus, 
or  halo,  which  the  Church  discerns  encircling  the  heads 
of  those  great  heroes  whose  faith  encountered,  in  her 
behalf,  the  giant  heathenism  of  Caesar's  empire,  and  de- 
feated it  in  the  name  of  JESUS. 


Suntmp,  EiQbteentb  after  TTrinttp 

THE  spirit  of  this  Sunday's  service  in  the  main  is  to 
exhibit  the  peril  of  temptation  and  the  mercy  and  judg- 
ments of  God  towards  sinners.  We  therefore  pray  in 
the  Collect,  for  purity  of  heart  and  mind,  and  for  grace 
to  withstand  the  great  enemies  whom  we  renounced  in 
baptism.  In  the  Epistle,  we  are  directed  to  Him  who 
alone  can  confirm  this  grace  in  us  and  give  us  this  blame- 
less purity  against  the  day  of  account.  In  the  Gospel, 
we  see  our  Lord  subjected  to  the  temptations  of  men, 
and  re-enacting  the  whole  Law,  in  its  spiritual  breadth, 
as  the  standard  of  Evangelical  morality.  It  is  well  to 
omit,  after  the  Decalogue,  on  this  Sunday,  the  words, 
248 


Sunday,  Nineteenth  after  Trinity 

"  Hear  also  what  our  LORD  JESUS  CHRIST  saith,"  etc., 
for  the  obvious  reason  that  we  have  the  same  here,  in  its 
original  place.  In  the  same  Gospel,  He  intimates  that 
He  is  the  Lord,  as  well  as  the  Son  of  David  :  thus  as- 
serting His  right  to  enact  a  Law,  and  to  judge  all  men 
by  it,  without  respect  of  persons. 

With  such  a  Service  for  the  Altar,  the  Church  has 
thought  good  to  connect  the  history  of  David's  conse- 
cration to  GOD'S  service,  and  his  determination  to  build 
him  an  House,  a  purpose  which  God  overruled  in  favor 
of  David's  seed. 

The  Second  Lesson  displays  GOD'S  mercy  to  sinners, 
and  the  principle  on  which  a  repenting  transgressor  gives 
joy  in  heaven  to  the  angels.  If  any  one  was  disposed  to 
say  of  Christ,  "this  man  receiveth  sinners,"  he  is  most 
touchingly  rebuked  by  the  Second  Lesson,  and  more 
especially  by  the  story  of  the  prodigal. 

In  the  Evening  Prayer,  the  First  Lesson  relates  the 
heinous  sin  of  David  before  referred  to,  and  his  sub- 
sequent repentance  and  grief.  In  the  Second  Lesson, 
we  have  a  text  which  seems  the  motto  for  all  the  ser- 
vices of  this  day  —  "  Be  sober  ;  be  vigilant  ;  because  your 
adversary,  the  devil,  as  a  roaring  lion,  walketh  about, 
seeking  whom  he  may  devour." 


;?t  fllineteentb  after 

THE  First  Lessons,  this  Morning  and  Evening,  mark 
another  step  in  the  progress  of  the  chosen  people.  Solo- 
mon makes  his  wise  choice  and  the  Lord  blesses  him. 
The  Temple  of  GOD,  in  Jerusalem,  built  by  Solomon 
"the  Peaceful,"  is  consecrated  as  a  house  of  prayer  for 
249 


Sunday,  Nineteenth  after  Trinity 

all  people,  and  a  great  advance  is  made  towards  the 
illumination  of  the  Gentile  world.  In  the  prayer  of  con- 
secration, note  the  provision  made  for  the  case  of  Israel's 
captivity  in  Babylon  ;  a  provision  which  seems  to  have 
comforted  Daniel.  Much  of  the  imagery  of  the  Psalms 
and  of  the  prophets  is  taken  from  the  hill  of  the  Lord, 
which  was  now  crowned  with  this  stupendous  work  ;  a 
"  figure  of  the  true,"  and  an  emblem  also  of  the  Church 
of  GOD,  whose  "foundations  are  upon  the  holy  hills"  of 
GOD'S  covenant  and  promises. 

In  the  Second  Morning  Lesson  we  read  the  story  of  Zac- 
chaeus,  and  our  Lord's  wonderful  parable  of  the  pounds. 
In  the  Second  Evening  Lesson,  note  especially  the  nature 
of  the  Christian  calling  and  election — how  clearly  it  is  an 
election  to  the  means  of  grace,  which  the  believer  is  to 
"make  sure"  by  obedience.  St.  Peter  says,  "If  ye  do 
these  things,  ye  shall  never  fall,"  by  which  we  see  that 
the  elect  may  fall,  although  strong  terms  are  used  else- 
where in  Scripture,  implying  that  there  are  some  who 
have,  unknown  to  themselves,  made  sure  their  election 
before  death. 

What  is  said  elsewhere  of  the  latter  half  of  the  Chris- 
tian year  is  beautifully  illustrated  in  the  Altar  Service  of 
this  day.  We  have  seen  that  the  Creed,  and  the  In- 
carnate Word,  are  the  prominent  matter  in  the  services 
of  the  first  moiety, — that  is,  till  Trinity  Sunday  ;  after  that, 
the  Decalogue  and  the  Holy  Spirit  have  predominant 
place.  In  the  Collect,  therefore,  this  day,  we  pray  for 
the  Holy  Spirit,  as  the  director  of  our  consciences,  in  all 
duty,  acknowledging  our  natural  inability  to  please  GOD. 
The  Epistle  enlarges  on  the  holiness  of  Christian  morals, 
and  warns  us  against  grieving  the  Holy  Ghost,  who,  as 
the  finger  of  GOD,  alone  is  able  to  "  write  these  laws  in 
our  hearts."  In  the  Gospel,  we  learn  that  this,  our 
250 


Sunday,  Twentieth  after  Trinity 

natural  inability,  is  a  spiritual  disease,  like  the  palsy,  by 
which  we  are  rendered  powerless  to  perform  what  we 
know  to  be  right.  This  disease  Christ  can  cure,  forgiving 
our  sins,  and  giving  us  the  grace  of  the  Holy  Spirit,  so 
that  we  can  please  Him  both  in  will  and  deed. 

This  Gospel  illustrates  the  doctrine  of  "baptism  for 
the  remission  of  sins."  The  sick  of  the  palsy  found 
sponsors  to  do  for  him  what  he  could  not  do  for  himself  ; 
"and  JESUS,  seeing  their  faith,  said  unto  him,  Thy  sins 
be  forgiven  thee."  When  the  sick  man  heard  this,  he 
had  only  to  appropriate  it,  by  his  own  faith,  and  the  effect 
was  complete.  So  it  is  in  the  case  of  baptized  children. 
We  need  not  suppose  that  the  sick  man's  sins  were 
forgiven  him  without  his  own  faith  ;  but  the  faith  of 
others  had  influence  with  Christ,  in  moving  Him  to  this 
free  proffer  of  His  salvation.  We  ought  to  bring  our 
friends  to  JESUS,  in  every  way  ;  in  prayer,  and  effort,  and 
by  becoming  sponsors  to  children  and  catechumens. 
The  power  of  Christ  to  forgive  sins,  as  the  Son  of  Man, 
was  thus  demonstrated  to  be  a  part  of  His  Eternal  Priest- 
hood. How  He  still  exercises  this  power  may  be  seen 
by  recurring  to  the  Gospel  of  Low  Sunday. 


Uwentietb  after 

THE  rich  Lessons  from  the  Old  Testament,  to-day, 
contain  the  narrative  of  noble  works,  which  the  Lord 
wrought,  in  the  old  time,  by  His  sen-ant  Elijah.  From 
the  time  of  the  appearance  of  the  Tishbite,  until  the 
close  of  the  ministry  of  John  the  Baptist,  a  period  of 
well-nigh  a  thousand  years,  we  must  regard  all  things  as 
signs  and  harbingers  of  the  first  Advent  —  the  Coming  of 
251 


Sunday,  Twentieth  after  Trinity 

the  great  Sun  of  Righteousness.  Elijah's  voice  in  the 
wilderness  was  as  the  first  cock-crowing,  in  the  deep  of 
night ;  while  John  Baptist's  was  as  the  last,  at  break  of 
day.  A  lively  interest  is  stimulated  by  the  very  opening 
of  this  history,  which  introduces  Elijah  with  a  wild  ab- 
ruptness. The  occurrences  at  Cherith  and  at  Zarephath 
are  most  stirring.  The  scene  on  Mount  Carmel  is  one 
of  the  sublimest  of  the  Scripture  histories,  and  should 
be  read  with  feeling,  and  heard  with  earnest  meditation, 
as  the  history  of  a  great  reformation  in  the  ancient 
Israel.  How  wonderfully,  from  age  to  age,  GOD  pre- 
pares His  chosen  witnesses,  and  brings  them,  at  the 
fitting  time,  to  their  appointed  place! 

In  the  Second  Morning  Lesson,  after  the  impressive 
discourse  of  our  Lord  with  Nicodemus,  John  Baptist  is 
introduced  as  "the  friend  of  the  Bridegroom,"  bearing 
witness  to  the  Messiah,  while  the  Messiah  himself  is  seen 
as  the  great  central  figure  on  whom  the  two  Elijahs  are 
thus  made  to  wait.  The  Second  Evening  Lesson  follows 
appropriately  the  history  of  the  priests  of  Baal,  for  it 
begins  with  the  words,  ' '  but  there  were  false  prophets, 
also,  among  the  people."  In  the  Christian  Church,  GOD 
does  not  propose  to  visit  false  teachers  with  temporal 
pains  and  penalties;  but  He  shows  His  people  how  to 
escape  their  snares,  and  also  reveals  His  abhorrence  of 
their  practices.  The  "privy  introduction  of  damnable 
heresies,"  here  spoken  of,  has  been  remarkably  exem- 
plified in  the  history  of  modern  Socinianism.  Whole 
congregations  in  New  England,  and  in  Europe,  which 
once  professed  the  "knowledge  of  the  Lord  and  Saviour 
JESUS  CHRIST,"  have  been  privily  seduced  from  their 
faith,  by  popular  preachers,  who,  being  subject  to  no 
Apostolic  discipline,  and  having  no  Liturgical  safeguards, 
have  first  declined  from  "the  way  of  righteousness" 
252 


Sunday,  Twentieth  after  Trinity 

themselves,  and  then,  little  by  little,  have  succeeded  in 
drawing  their  flocks,  to  "deny  the  Lord  that  bought 
them."  Blessed  be  GOD  for  the  marked  contrast  which 
the  Church  has  always  presented  in  this  respect!  Its 
teachers  have  sometimes  fallen,  but  they  have  seldom 
been  able  to  "draw  away  disciples  after  them";  for  its 
divine  organization  is  such  as  to  provide  against  this 
very  danger,  and  to  protect  the  flock  from  wolves  in 
sheep's  clothing. 

The  Collect  for  the  day  is  a  prayer  of  faith,  embodying 
the  concurrence  of  man's  free  will,  with  the  love  of  GOD 
for  His  elect,  and  asking  for  temporal  and  spiritual 
blessings  as  a  means  of  serving  Him  the  better  in  one's 
vocation  and  ministry.  The  duty  of  circumspection  in 
the  Christian  life  and  warfare,  is  part  of  the  teaching  of 
the  Epistle  ;  and  a  reason  for  it  is  shown  us  in  the  Gospel : 
"Many  are  called,  but  few  chosen." 

It  is  one  thing,  then,  to  be  called,  or  evangelized  ;  an- 
other, to  be  elected,  or  baptized ;  still  another,  to  be 
finally  chosen,  as  a  perpetual  guest  at  the  heavenly 
banquet.  Many  were  called  who  refused  to  come  at  all  ; 
of  those  who  finally  came,  one,  at  least,  showed  the 
king  such  great  disrespect,  that  he  refused  to  put  on  the 
wedding-raiment,  which  was  usually  provided  at  the 
gate  of  an  Eastern  palace,  with  water  and  ointments,  to 
fit  the  company  for  the  presence  of  the  Sovereign.  So, 
those  who  come  to  the  supper  of  our  Lord,  refusing  to 
put  on  the  righteousness  of  Christ,  will,  at  the  last,  be 
driven  out  from  the  eternal  feast,  upon  which  they  have 
thrust  themselves  unworthily.  True,  they  were  invited, 
even  benevolently  compelled  to  come  in  :  but  there  was 
no  reason  why  they  should  thus  neglect  the  only  qualifi- 
cation exacted  of  them,  for  the  everlasting  enjoyment  of 
their  privilege,  seeing  that  also  was  freely  proffered. 
253 


Sunday,  Twenty-First  after  Trinity 

Their  contempt  for  the  worthiness  of  Christ,  and  the 
robe  of  His  righteousness,  or  justifying  grace,  was  the 
final  proof  of  their  character,  as  hardened  against  the 
fear  and  love  of  GOD. 


t  Uwent£*3ftrst  after  Urinitg 

PARDON  and  peace,  and  cleansing  from  sin,  and  a 
quiet  mind  —  all  these  are  the  burthen  of  the  Collect. 
The  Epistle  shows  where  disquiet  and  unrest,  and  the 
bonds  and  filthiness  of  sin,  come  from—  even  from  the 
devil.  The  Gospel  teaches  us  importunity  in  prayers, 
and  the  power  of  the  Saviour  to  work  His  mercies, 
in  immediate  answer  to  prayer,  as  well  when  afar  off  as 
when  near  at  hand. 

Observe  in  the  Epistle  how  the  shield  of  faith  covers 
the  whole  body  ;  it  is  "above  all,"  —  that  is,  worn  over 
the  entire  armor  and  the  entire  man.  See,  too,  how 
eloquent  is  St.  Paul's  expression  —  "  an  ambassador  in 
bonds  !"  An  ambassador  is  a  sacred  person,  among  the 
most  savage  nations,  but  an  ambassador  from  the  Court 
of  Heaven  is  in  chains,  under  Caesar's  government.  In 
the  Gospel,  the  nobleman's  faith  is  the  more  praise- 
worthy, because  not  many  "  signs  and  wonders"  had 
yet  been  wrought  by  Christ  ;  this  was  only  His  second 
miracle. 

The  First  Lesson  in  the  morning  is  the  continuation 
of  the  history  of  Elijah,  with  the  call  of  Elisha  to  be 
his  successor.  In  the  Evening,  we  have  the  story  of 
Naaman's  cleansing  from  his  leprosy.  Leprosy  was  a 
type  of  sin.  It  was  incurable  except  by  GOD  Him- 
self, and,  in  the  instance  of  Naaman,  baptism  was  fore- 
shadowed ;  but  baptism  itself  is  but  a  symbol  of  the 
254 


Sunday,  Twenty-Second  after  Trinity 

blood  of  JESUS,  which  alone  cleanseth  from  all  sin. 
The  world's  remedies  for  sin  are  Abana  and  Pharpar  : 
but  the  little  Jordan  of  Christ's  merits,  is  the  test  of  that 
humility  and  repentance  which  are  prerequisites  of  heal- 
ing. In  the  Second  Lesson,  the  same  fountain  is  ex- 
hibited by  Christ  Himself,  as  quenching  the  sinner's 
thirst  —  "  Come  unto  me  and  drink." 

The  Lesson  from  St.  Peter  is  filled  with  threats  which 
should  terrify  the  wicked,  and  with  promises  which 
insure  to  the  believer  abundance  of  peace,  amid  the 
afflictions  of  the  world,  and  in  anticipating  its  final 
doom. 


,  Trwent£*Secon&  after 

IN  the  First  Morning  Lesson  we  have  the  story  of  the 
destruction  of  Sennacherib,  a  sublime  narrative  and  full 
of  instruction.  The  Church  is  '  '  the  Virgin,  the  daughter 
of  Jerusalem,"  who  shakes  her  head  at  the  threats  of 
the  world,  and  defies  the  gates  of  hell.  Her  Maker  is 
her  husband.  Let  her  preserve  her  purity  and  fear  no 
evil. 

The  First  Evening  Lesson  shows  the  sad  final  scene  of 
the  recreant  kingdom  of  Judah,  when  the  predicted  cap- 
tivity occurred  under  Jehoiakim,  Jehoiachin  and  Zede- 
kiah,  "to  fulfil  the  word  of  the  Lord  by  the  mouth  of 
Jeremiah  ...  to  fulfil  threescore  and  ten  years.  (Jere- 
miah xxv.  8-1  1  ;  Daniel  ix.  2.) 

The  "  contradiction  of  sinners  against  Himself"  which 

was  borne  by  our  blessed  Lord,  is  set  forth  in  the  Second 

Morning  Lesson,  after  that  marvellous  record   of   His 

mercy  to  a  guilty  woman,  which  teaches  that  none  need 

255 


Sunday,  Twenty-  Third  after  Trinity 

despair.  Christ  "came  not  into  the  world  to  condemn 
the  world  :"  He  could  pity  one  whom  her  fellow-sinners 
despised,  though  they  were  just  as  bad.  Mercy  and  for- 
giveness were  the  spirit  of  His  First  Advent  —  even  to 
the  chief  of  sinners.  But  His  Second  Advent  will  be  of 
a  different  kind  ;  and  His  rebuke  of  the  accusers  shows 
that  He  is  the  Searcher  of  hearts.  So  the  delays  of 
divine  justice  only  teach  us  to  expect  that  it  will  burn 
like  fire,  when  it  is  revealed.  In  the  Evening,  St.  John 
teaches  us,  therefore,  to  confess  our  sins  betimes,  and 
that  "the  blood  of  JESUS  CHRIST  cleanseth  from  all  sin." 

The  Gospel  connects  with  the  story  of  the  woman. 
Her  accusers  could  never  expect  forgiveness  for  them- 
selves, while  grasping  her  by  the  throat  and  not  only 
thirsting  for  her  blood,  but  for  that  of  JESUS  also.  Christ 
teaches  us  to  hope  for  forgiveness  "until  seventy  times 
seven,"  for  all  our  offences,  but  only  on  condition  of  our 
forgiving  those  who  trespass  against  us. 

In  the  Epistle  we  have  St.  Paul's  prayer  for  his  dear 
Philippians,  and  an  example  of  love  and  devotion  to  their 
good,  which  the  Collect  teaches  us  to  employ  for  the 
Church  in  general,  as  one  Household  of  Faith. 


Uwent^Ubirfc  after  Urfntts 

THE  Epistle,  which  is  again  from  that  of  St.  Paul  to  the 
Philippians,  is  marked  by  the  special  tenderness  with 
which  the  Apostle  uniformily  saluted  the  Church,  which 
was  the  first-born  of  his  mission  in  Europe,  the  fruit  of 
his  scourgings,  of  his  imprisonment  in  the  stocks,  of  his 
midnight  songs  and  prayers,  and  of  the  jailer's  question, 
"  What  must  I  do  to  be  saved  ?"  How  he  magnifies  the 
256 


Sunday,  Twenty-Third  after  Trinity 

Cross  !  As  the  Philippians  made  much  of  their  Roman 
citizenship,  (even  St.  Paul  had  asserted  his  own  in  their 
city,  which  was  a  colony, )  so  he  now  teaches  them  of  a 
better  citizenship,  saying,  "  our  conversation  (citizenship) 
is  in  heaven," — the  original  word  being  that  which  im- 
plies the  freedom  of  an  empire.  Now,  take  the  idea  of 
the  Gospel,  and  as  we  "render  unto  Caesar  the  things 
which  are  Caesar's,"  so,  by  virtue  of  our  relations  to  His 
kingdom,  let  us  be  sure  to  render  "to  GOD  the  things 
which  are  GOD'S."  The  Roman  coin  bore  Caesar's  image, 
but  our  souls  and  bodies  bear  the  image  and  superscrip- 
tion of  our  Maker  and  our  Redeemer.  While  we  draw 
this  meaning  from  our  Saviour's  words,  let  us  not  fail  to 
admire  His  wisdom,  in  thus  rebuking  those  who  sought 
to  entangle  Him  in  His  talk,  and  to  involve  Him  in  a 
breach  of  His  subjection  to  the  temporal  power.  In  the 
Collect,  the  Church  presents  her  corporate  prayer  for  the 
prayers  of  all  the  faithful  in  general,  that  GOD  may  be 
their  refuge  and  strength,  and  that,  asking  in  faith,  they 
may  be  answered  in  love. 

To-day  we  begin  to  read  the  Proverbs — the  Young 
Man's  Own  Book,  able  to  make  him  wise  unto  salvation. 
By  taking  heed  unto  his  way,  according  unto  this  word, 
he  may  also  cleanse  his  way.  Every  precept  and  "  dark 
saying"  of  this  book  is  a  priceless  jewel  to  him  who  will 
attain  to  the  understanding  of  it.  The  book  is  the  Deca- 
logue in  its  application  to  all  the  circumstances  of  life  ; 
and  it  is  a  guide  to  temporal  prosperity,  as  well  as  to  life 
eternal. 

The  history  of  the  man  that  was  born  blind,  is  an  inter- 
esting exhibition  of  the  divine  love,  bringing  good  out 
of  evil ;  and  in  the  fact  that  the  sufferer  was  sent  to 
Siloam,  instead  of  being  healed  by  a  word,  we  have  an 
illustration  of  the  same  law  by  which  Naaman  was  sent 
'?  257 


Sunday,  Twenty-Fourth  after  Trinity 

to  wash  in  Jordan.  "The  foolishness  of  GOD  is  wiser 
than  men."  He  has  been  pleased  to  ordain  means  of 
grace  :  the  use  of  them  is  a  proof  of  humility,  faith,  and 
obedience.  Hence,  the  Lord  honors  his  own  appoint- 
ments, and  requires  the  use  of  the  means,  where  they 
may  be  had.  The  blind  man  had  to  grope  his  way  to 
Siloam,  but  he  returned  more  easily.  So  the  trembling 
sinner  should  go  forward  to  the  Sacraments,  and  use  them 
to  lay  hold  on  Christ.  Enough  that  he  is  "sent" — and 
that  Siloam  is  sent  forth  for  him.  In  that  pool,  which 
issued  from  the  Temple,  we  have  a  type  of  the  Holy 
Ghost,  sent  forth  into  the  hearts  of  all  who  seek  Him  in 
the  means  of  grace.  In  the  Second  Evening  Lesson  we 
have  the  messages  of  the  Spirit  to  each  class  in  the 
several  stages  of  Christian  life, — childhood,  youth,  and 
age.  To  childhood  their  baptismal  purity  is  suggested 
— "  your  sins  are  forgiven  you."  To  youth,  the  duty  of 
contest — "because  ye  are  strong."  To  age,  the  benefits 
of  Christian  experience — "ye  have  known  Him  that  is 
from  the  beginning,"  that  is,  the  "Ancient  of  Days." 


trwent£=3fourtb  after  Urinitp 

IN  the  Lessons  from  the  Proverbs,  let  us  note,  to-day, 
that  Wisdom  is  gradually  unveiled  to  us,  not  as  an  ab- 
straction, but  as  a  Person,  the  Word  of  GOD.  In  the 
Morning,  this  fact  is  very  nearly  brought  out,— for  by 
Wisdom,  as  by  the  Word,  GOD  is  said  to  have  created 
all  things  ;  but  in  the  Evening  Lesson — all  is  disclosed. 
He  who  is  speaking  is  Christ,  the  Wisdom  of  GOD  ;  for 
He  says,  "He  that  sinneth  against  ME  wrongeth  his  own 
258 


Sunday,  Twenty-Fourth  after  Trinity 

soul."  In  the  Second  Morning  Lesson  we  hear  the 
same  Wisdom  saying,  "  My  sheep  hear  My  voice— and  I 
give  unto  them  Eternal  Life."  In  the  Second  Evening 
Lesson,  the  Evangelist  who  supplied  the  Morning  Les- 
son enforces  it,  pleading  the  cause  of  the  Good  Shep- 
herd who  "  was  manifested  to  take  away  our  sins." 

In  the  Epistle,  "  Wisdom"  is  again  made  prominent  in 
the  prayer  of  St.  Paul  for  the  Colossians  ;  but  it  may 
be  observed  that  he  here  enumerates  it,  as  one  of  the 
seven  spiritual  gifts,  each  one  of  which,  in  paraphrase, 
he  appears  to  specify.  The  Gospel  is  the  raising  of 
Jairus'  daughter,  and,  in  parenthesis,  the  healing  of  the 
woman  with  the  issue.  Both  are  symbols  of  loosing 
from  those  bonds  of  sin  and  frailty,  which  are  spoken 
of  in  the  Collect  ;  but  each  miracle  demands  a  word  of 
special  comment. 

The  raising  of  this  damsel  affords  an  example  of  one 
of  the  four  stages  of  death,  over  which  our  Lord  dis- 
played his  power,  (i.)  The  daughter  of  Jairus  had  just 
expired  ;  her  soul  had  not  yet  entered  Hades  ;  she  slept 
in  death,  but  was  not  yet  fast  bound  in  it.  It  is  question- 
able whether  it  was  more  than  a  trance  ;  a  trance  which 
would  not  have  been  broken,  deepening  to  complete 
dissolution,  but  still  a  trance,  rather  than  the  extinc- 
tion of  vitality.  JESUS  called  it  sleep;  and  though  "  they 
laughed  him  to  scorn,"  we  may  see  in  this  a  proof  of 
His  purity  and  guilelessness.  He  did  not  magnify  the 
miracle,  but  pronounced  the  hopelessness  of  the  case 
less  absolute  than  it  seemed  to  be.  (2.)  The  son  of  the 
widow  of  Nain  was  truly  dead  and  cold,  and  borne  out 
to  burial.  (3.)  Lazarus'  body  was  putrid  in  the  grave. 
(4.)  The  Saints  that  slept  (St.  Matt,  xxvii.  52)  were  in  the 
very  dust  of  death.  Yet  over  all  these  JESUS  had  the 
same  power  of  release. 

259 


Sunday,  next  before  Advent 

The  woman  with  the  issue  had  faith,  but  it  was  weak 
and  trembling.  She  overcame  her  fears,  by  faith,  and 
laid  hold  on  JESUS,  and  there  went  virtue  out  of  Him 
and  healed  her.  So,  by  faith,  we  may  approach  Christ, 
in  the  Lord's  Supper.  It  is  well  to  have  fears,  if  only 
faith  is  stronger,  and  seizes  the  means  of  cure.  The 
Sacraments  are  as  the  hem  of  JESUS'  garment  ;  they 
present  something  by  which  He  may  be  reached  and 
appropriated.  Whosoever  will  may  come,  and  be  loosed 
from  the  bonds  of  sins,  and  absolved  from  offences. 


Sunoas,  next  before  H&vent 

WE  have  come  to  the  end  of  the  great  circle,  and 
the  Christian  Year  is  complete.  There  may  indeed  be 
twenty-seven  Sundays  after  Trinity,  and  these  are  par- 
tially provided  for,  by  special  Lessons  ;  but,  if  there 
be  so  many,  it  is  because  several  Epiphany  Sundays 
were  dropped  to  meet  an  early  Lent,  and  we  fall  back 
upon  the  Collects  and  Altar-Services  of  such  Sundays, 
as  the  supplement  of  these. 

The  Lessons  for  the  surplus  Sundays  need  not  be  com- 
mented upon,  but  may  suffice  to  try  the  reader's  own 
powers,  whether  he  has  learned  to  seize  in  each  at  least 
one  striking  and  prominent  text,  in  harmony  with  the 
other  sen-ices.  But  here  it  may  properly  be  asked,  —  at 
the  close  of  our  review  of  a  whole  year,  —  where  is  the 
soul  which  has  followed  its  inexhaustible  variety,  that 
can  listen  to  the  objection,  sometimes  thrown  out  against 
the  Church  Service,  that  it  is  only  going  over  the  same 
things  on  all  occasions. 

But  now  we  come  to  the  Sunday  next  before  Advent 
260 


Sunday,  next  before  Advent 

always  to  be  used  on  the  last  Sunday  in  the  Christian 
Year.  It  is  called  by  old-fashioned  people  "Stir-up 
Sunday,"  (from  the  first  words  of  the  Collect,)  for  so 
they  avoid  the  difficulty  of  naming  it  numerically. 

The  Lessons  for  the  day  are  taken  from  Malachi  and 
Ecclesiastes  and  are  easily  seen  to  be  appropriate  to 
the  close  of  the  year.  So,  also,  the  tender  words  of 
our  Lord  in  the  Second  Morning  Lesson  from  St.  John. 
While  the  Evening  Lesson,  from  the  Apostle  Jude,  seems 
singularly  fitted  for  the  close  of  the  year,  warning  us 
against  the  Antichrist  who  is  coming  in  the  latter  days, 
and  urging  fidelity  to  the  faith. 

The  Collect  is  a  note  of  animation  and  awakening. 
One  year  is  gone  through  ;  we  are  the  more  ready  for 
another,  and  we  pray  for  a  stirring-up  to  new  efforts  for 
fresh  blessings.  An  appropriate  Anthem  may  be  made 
of  the  words,  ' '  They  that  wait  upon  the  Lord  shall 
renew  their  strength  ;  they  shall  mount  up  with  wings  as 
eagles  ;  they  shall  run  and  not  be  wear}',  and  they  shall 
walk  and  not  faint."  The  Gospel,  for  the  third  time  in 
the  year,  gives  us  an  account  of  our  Lord's  miraculous 
power  to  feed  the  souls  and  bodies  of  those  who  hunger 
and  thirst  after  Righteousness.  Appropriately  enough 
to  the  last  Sunday,  it  thus  seems  to  observe  the  precept 
which  it  contains,  to  gather  up  the  fragments  and  to  let 
nothing  be  lost.  As  the  Epistle  promises  JESUS,  as  The 
Lord  our  Righteousness,  and  "the  Righteous  Branch," 
so  the  Gospel  shows  how  He  imparts  His  righteousness 
to  all  who  come  unto  Him  by  faith.  They  must  feed  on 
Him,  that  is,  on  His  death  and  Sacrifice,  and  draw  life 
from  His  Atonement.  The  Epistle  is  a  prophecy  of  the 
coming  Prophet  and  King ;  the  Gospel  exhibits  Him  as 
the  Priest,  and  claims  for  Him  the  predictions  of  the 
Epistle,  as  "that  Prophet  that  should  come  into  the 
261 


Sunday,  next  before  Advent 

world."  In  the  Epistle  He  is  foreshown  as  the  Son  of 
David ;  in  the  Gospel,  we  see  that  as  He  was  born  in 
Bethlehem,  "the  house  of  Bread,"  so  He  is  the  Bread 
of  Life  to  the  world. 

This  Service  is  thus  redolent  (like  an  early  Spring  or 
Summer)  of  the  coming  Advent  Season  and  Christmas- 
tide.  The  Services  of  the  entire  year  are  like  the  Grand 
Oratorio  of  the  "Messiah."  The  mere  stranger,  who 
comes  for  a  single  Service,  is  like  him  who  listens  to  a 
recitative,  or  trio,  and  goes  his  way,  knowing  nothing  of 
the  magnificent  whole  of  the  Music,  its  choruses,  and  its 
sublime  Hallelujah,  at  the  close.  Happy  are  they  who, 
year  after  year,  enjoy  this  foretaste  of  the  Music  of 
Heaven.  "The  Messiah"  is  its  Alpha  and  its  Omega  : 
it  begins  with  "  Hosanna  to  the  Son  of  David,"  and  ends 
with  "the  Lord  our  Righteousness."  It  sets  forth 

"  Him  first,  Him  last,  Him  midst  and  without  end  :" 

and  they  who  have  lived  in  the  enjoyment  of  its  sweet 
harmonies  for  any  considerable  portion  of  their  days, 
are  able  to  testify  that  in  the  Church  is  fulfilled  the 
promise,  "All  Thy  children  shall  be  taught  of  the  Lord, 
and  great  shall  be  the  peace  of  Thy  children."  LAUS 
DEO.  AMEN. 


262 


The  Minor  Festivals 


flQinor  festivals 

WE  call  those  Festivals  minor  ones  which  are  in- 
stituted with  subordinate  reference  to  the  commemora- 
tion of  holy  men  and  women,  and  angels  of  GOD,* 
although  their  great  end  and  object  is,  like  those  of  the 
great  Feasts,  the  elucidation  of  the  Gospel  and  the  glory 
of  the  Holy  Trinity. 

The  Minor  Feasts  are  designed  to  give  us  an  intimate 
acquaintance  with  the  characters  of  Scripture  ;  with  the 
chosen  friends  and  servants  of  the  LORD  JESUS  ;  and  so 
to  make  the  Life  of  Christ  Himself  more  clear  and  real 
to  us.  They  are  also  designed  to  aid  us  in  forming  our 
own  characters  after  the  pattern  of  Christ.  (Heb.  vi. 
12  ;  Phil.  Hi.  17.) 

When  we  consider  how  much  of  the  Holy  Scriptures 
is  made  up  of  narratives  and  biographies  of  the  Saints, 
we  cannot  doubt  that  the  wisdom  of  GOD  has  suggested 
the  plan  by  which  we  review  the  histories  of  the  Apos- 
tles of  the  Lamb  ;  those  great  Saints  whose  names  are 
written  on  the  pearly  gates  of  the  New  Jerusalem,  and 
whose  faith  and  godliness  we  are  repeatedly  bidden  to 
follow.  (I.  Cor.  iv.  16,  xi.  i ;  I.  Thess.  i.  6 ;  Heb.  vi. 
12.)  In  a  word,  for  these  commemorations,  as  they  ex- 
ist in  the  evangelical  purity  of  our  reformed  ritual,  we 
find  authority  enough  in  the  precepts  of  Christ  and  of 
the  Apostles  themselves.  Thus,  our  Lord  says  of  the 
woman  who  broke  the  precious  box  upon  His  head — 
"Wheresoever  this  Gospel  shall  be  preached  in  the 
whole  world,  there  shall  also  this,  that  this  woman  hath 
done,  be  told  for  a  memorial  of  her."  Also,  it  is  said 

*  With  the  exception  of  the  Annunciation,  Purification,  and 
Transfiguration. 

263 


The  Minor  Festivals 

in  the  Apocalypse,  "  Him  that  overcometh  will  I  make  a 
pillar  in  the  Temple  of  my  GOD,  .  .  .  and  I  will  write 
upon  him  the  name  of  my  GOD,  and  the  name  of  the 
City  of  my  GOD,  which  is  new  Jerusalem,  which  cometh 
down  out  of  heaven  from  my  GOD  :  and  I  will  write 
upon  him  my  new  name."  Who  can  doubt — when 
"such  honor  have  all  His  saints" — that  we  derive 
benefit  from  the  memorial  of  such  examples  of  ' '  suffer- 
ing affliction,  and  of  patience"?  In  the  catalogue  of 
ancient  worthies,  given  us  by  St.  Paul,  in  his  Epistles, 
(Heb.  xi.  1-40;  Rom.  xvi.  1-16,)  we  have  an  inspired 
Calendar  of  saints,  whose  glittering  examples  and  pre- 
cious names  are  made  a  lesson  to  all  believers.  Truly, 
"they  shine  as  the  firmament." 

The  movable  feasts  may  often  fall  in  concurrence  with 
some  one  of  the  fixed  festivals.  Thus,  Advent  Sunday 
may  fall  on  St.  Andrew's  Day,  and  Easter  on  the  Festival 
of  the  Annunciation.  It  is  a  good  rule  that  a  Sunday  is 
always  the  superior  day,  because  it  is  of  Divine  institu- 
tion, and  also  because  it  is,  at  the  least,  a  minor  Easter  ; 
but  the  Service  for  the  inferior  day  may  take  precedence, 
nevertheless,  (the  Services  being  all  alike  Scriptural 
and  equally  of  Ecclesiastical  selection,)  whenever  the 
Service  for  the  inferior  day  harmonizes  ivith  the  Season, 
and  is  the  superior  service  in  point  of  dignity  and  pro- 
priety. But,  among  Ecclesiastical  days,  some  are  plainly 
superior  to  others  ;  as,  for  example,  Good  Friday,  though 
a  fast,  is  superior  to  the  Annunciation,  though  it  be  a 
feast.  In  all  Concurrences,  the  inferior  day  should  be  so 
far  observed  that  its  Collect  may  be  used  with  the  Collect, 
Epistle,  and  Gospel  of  the  other ;  a  usage  for  which 
the  Collect  for  the  Annunciation  would  seem  to  have 
been  prepared,  as  it  is  beautifully  harmonized  with  Good 
Friday  and  Easter.  Students  of  Liturgies  have  given 
264 


The  Minor  Festivals 

divers  rules  for  these  Concurrences  ;  but,  as  much  must 
be  left  to  the  discretion  and  taste  of  individual  clergy-- 
men, it  may  be  proper  to  say  that  the  following  arrange- 
ment is  based  on  the  simple  principle  above  mentioned  : — 

1.  St.  Andrew's  day  may  also  be  Advent  Sunday,  and 
then  its  Sen-ice  must  give  way. 

2.  St.  Thomas'  day  may  be  the  Fourth  Sunday  in  Ad- 
vent, and  its  Service  gives  way. 

3.  St.  Stephen's  day,  St.  John's  day,  the  Holy  Inno- 
cents', or  the  Circumcision,  may  also  be  the  First  Sunday 
after  Christmas,  but  the  Service  of  the  latter  gives  way, 
because  it  is  not  any  more  suitable  to  the  Sunday,  and 
adds  less  of  Scriptural  richness  and  variety  to  the  Season. 

4.  The  Epiphany  may  be  the  Second   Sunday  after 
Christmas,  but  the  latter  is  inferior,  and  yields  to  the 
greater  Feast. 

5.  The  Conversion  of  St.  Paul,  for  like  reasons,  lends 
its  Sen-ice  to  the  Third  Sunday  after  Epiphany  ;  though 
not  to  Septuagesima  and  Sexagesima  Sundays. 

6.  The  Purification  lends  its  Service  to  the  Fourth  Sun- 
day after   Epiphany  ;  but  not  to  Septuagesima,  Sexa- 
gesima, or  Quinquagesima  Sundays,  which  belong  to  the 
Paschal  Season,  and  cannot  be  deprived  of  their  Services 
without  injury  to  the  unity  and  harmony  of  the  System. 

7.  St.  Matthias1  day  gives  way  to  the  Services  of  Sexa- 
gesima and  Quinquagesima  Sundays,  Ash -Wednesday, 
and  the  First,  Second,  and  Third  Sundays  in  Lent,  which 
belong  to  the  Paschal  Season. 

8.  The  Annunciation  gives  way  to  the  Sen-ices  for  the 
last  four  Sundays  in  Lent,  all  the  days  of  the  Holy  Week, 
and   Easter-day,  but  may  properly  lend  its  Services  to 
Monday  or  Tuesday  in  Easter-week,  with  which  it  is 
harmonized. 

9.  St.  Mark's  day  gives  way  to  the  Sen-ice  for  Easter 

265 


The  Minor  Festivals 

and  its  Octave,  but  not  necessarily  for  those  of  the  fol- 
lowing four  Sundays. 

10.  S/.  Philip'1  s  and  St.  James1  day  gives  way  to  the 
Service  for  the  Octave  of  Easter  and  for  Ascension-day, 
but  may  lend  its  Service  to  the  four  Sundays  which  follow 
the  Octave  of  Easter. 

11.  St.  Barnabas'  day  yields  to  Whitsunday  and  Trinity 
Sunday,  but  lends  its  Service  to  the  Monday  or  Tuesday 
in  Whitsun-week,  and  also  to  the  first  three  Sundays  after 
Trinity. 

12.  St.  John  Baptist' s  day  lends  its  Service  to  the  First, 
Second,  Third,  Fourth,  and  Fifth  Sundays  after  Trinity. 

13.  St.  Peter1  s  day  lends  to  the  First,  Second,  Third, 
Fourth,  Fifth,  and  Sixth  Sundays  after  Trinity. 

14.  St.  James1  day  lends  to  the  Fifth,  Sixth,  Seventh, 
Eighth,  and  Ninth  Sundays  after  Trinity. 

15.  The  Transfiguration  is  superior  to  any  Sunday  on 
which  it  may  fall,  being  a  special  Feast  of  our  Lord. 

16.  St.  Bartholomew' s  day  lends  to  the  Tenth,  Eleventh, 
Twelfth,    Thirteenth,    and    Fourteenth    Sundays    after 
Trinity. 

17.  St.  Matthew's  day  lends  to  the  Fourteenth,  Fif- 
teenth, Sixteenth,  Seventeenth,  and  Eighteenth  Sundays 
after  Trinity. 

18.  St.  Michael' s  day  lends  to  the  Sixteenth,  Seven- 
teenth, Eighteenth,  Nineteenth,  and  Twentieth  Sundays 
after  Trinity. 

19.  St.  Luke' s  day  lends  to  the  Eighteenth,  Nineteenth, 
Twentieth,   Twenty-first,    and  Twenty-second  Sundays 
after  Trinity. 

20.  All- Saints'  day  lends  to  the  Twentieth,  Twenty- 
first,  Twenty-second,  Twenty-third,  and  Twenty-fourth 
Sundays  after  Trinity. 

21.  Thanksgiving  day  lends,  or  borrows,  ad  libitum. 

266 


St.  Andrew's  Day 

N.B. — In  such  cases,  Lessons  from  Canonical  Script- 
ure may  take  precedence  of  those  from  the  Apocrypha, 
where  the  former  do  not  clash  with  other  parts  of  the 
Service,  and  in  every  instance  the  Collect  for  the  inferior 
day  is  to  be  said  after  the  Collect  for  the  superior  day, 
as  a  memorial. 

¥¥ 

St.  Hnfcrew's  E>as 

As  Advent  Sunday  is  the  Sunday  which  falls  nearest 
to  the  Feast  of  St.  Andrew,  this  day  governs  the  season 
of  Advent  and  also  leads  the  choir  of  minor  feasts.  For 
this,  there  is  reason  of  congruity.  The  readiness  of  the 
true  Israelites  for  the  First  Advent,  furnishes  an  example 
to  us  who  expect  the  Second  ;  and  Andrew  was  the  first 
called  to  be  an  Apostle,  and  the  first  to  announce  the 
Messiah,  as  such,  to  his  brother,  St.  Peter,  as  we  read 
in  the  Gospel  of  St.  John.  These  holy  brothers  were 
among  those  who  "feared  the  name  of  the  Lord," 
according  to  the  injunction  of  the  prophet,  in  those  days 
of  waiting  which  supervened  upon  the  closing  of  that 
line  of  great  prophets,  which  began  with  Samuel  and 
ended  with  Malachi.  Hence,  in  them  was  fulfilled  the 
promise  of  Malachi,  "  Unto  you  that  fear  my  name, 
shall  the  Sun  of  Righteousness  arise,  with  healing  in  His 
wings." 

The  Collect  for  the  day,  accordingly,  embodies  this 
idea  of  readiness,  and  of  unworldliness  in  obedience. 
We  pray  for  grace  to  imitate  the  Apostle,  in  prompt 
obedience  to  the  admonitions  of  the  Gospel  and  to  the 
commandments  of  GOD'S  Law.  The  Epistle  sets  forth 
the  glory  of  the  Gospel  ministry,  of  which  St.  Andrew 
was  an  original  dispenser,  on  the  borders  of  the  Black 
267 


St.  Thomas'  Day 

Sea,  near  Sinope,  and  about  the  now  famous  region  of  the 
Crimea  and  Sebastopol.  The  Gospel  is  a  brief  history 
of  his  call  into  the  apostolic  ministry,  after  his  original 
introduction  to  the  Saviour,  as  a  disciple  of  John  the 
Baptist.  St.  Andrew  is  said  to  have  completed  his  work 
as  an  Apostle,  at  Patrae  in  Achaia,  where  he  was  dread- 
fully scourged  by  the  heathen  magistrate,  and  then  fixed 
to  a  cross  of  the  figure  of  the  letter  X,  which,  in  the 
Greek  language,  is  the  initial  of  the  name  of  Christ. 

The  proper  Lessons  for  the  morning  contain  the  invi- 
tation of  Moses  to  Hobab,  ."  Come  thou  with  us,  and  we 
will  do  thee  good,"  very  similar  to  the  words  of  St. 
Andrew  to  Peter,  "We  have  found  the.Messias,  which 
is,  being  interpreted,  the  Christ ;  and  he  brought  him 
to  JESUS." 

The  First  Evening  Lesson  brings  to  us  the  prophet 
Isaiah's  invitation,  "  Ho,  every  one  that  thirsteth  come 
ye  to  the  waters,"  and  the  Second  Lesson  tells  of  a  later 
occasion  in  St.  Andrew's  life  when  he  again  brought  men 
to  JESUS, — certain  Greeks  who  came  desiring  to  see  Him. 
"Philip  cometh  and  telleth  Andrew,  and  Andrew  and 
Philip  tell  JESUS.  " 

No  wonder  that  the  Brotherhood  of  St.  Andrew  have 
chosen  this  Apostle  as  their  patron  and  their  human 
exemplar ;  for  the  main  purpose  of  their  organization  is 
to  bring  men  to  the  Church  and  hence  to  the  Master ; 
and  their  emblem  is,  as  is  well  known,  the  St.  Andrew's 
Cross.  (X.) 

MP 

St.  Ubomas'  2>as 

THIS  Festival  might  seem  appropriate  to  Eastertide 
rather  than  to  Advent ;  but  it  must  be  recollected  that 
there  is  an  important  connection  between  the  Nativity 
268 


St.  Stephen's  Day 


of  Christ  and  His  Resurrection,  which  is  brought  into 
view  by  the  position  of  this  Feast.  For  this  truth,  see 
Romans  i.  3-4. 

The  Collect  and  Gospel  explain  each  the  other  ;  and 
the  Epistle  connects  with  the  Gospel  in  affirming  JESUS 
CHRIST  the  Corner-stone  :  for  He  became  such  when  He 
rose  from  the  dead. 

St.  Thomas  doubted  because  the  eyes  of  his  soul,—  so 
to  speak,  —  were  holden  ;  his  spiritual  perception  was 
dull.  To  believe,  is  to  see  clearly  in  the  atmosphere  of 
truth  ;  to  doubt,  is  to  be  limited  in  vision.  Hence,  we 
read  in  the  Proper  Lessons  for  this  day  two  instances  in 
the  Old  Testament  when  a  halting  faith  was  rebuked  ; 
and  our  Lord's  words  of  assurance  beginning,  "  Let  not 
your  heart  be  troubled  ;  ye  believe  in  GOD  ;  believe  also 
in  Me."  The  Morning.  Second  Lesson  contains  St.  Mark's 
record  of  our  Lord's  Commission  to  His  Apostles,  and 
His  promise  of  success  to  them  in  their  work. 

This  day  is  the  shortest  day  in  the  year,  as  St.  John 
Baptist's  Day  is  the  longest,  in  our  northern  hemisphere. 
After  the  Baptist's  day,  till  now,  the  days  are  gradually 
shortened  ;  after  St.  Thomas'  da}',  they  begin  to  lengthen. 
By  this  coincidence,  old-fashioned  people  used  to  recol- 
lect that  saying  of  the  Baptist  —  "  He  must  increase,  but 
I  must  decrease." 


St.  Stepben's  Bag 

THE  Church  has  ordered  that,  nearest  to  Christ,  in  her 
commemorations,  should  stand  those  who  are  most  like 
unto  Him,  in  "counting  not  their  own  lives  dear  unto 
them"  for  His  sake,  and  for  the  sake  of  souls  for  which 
He  died.  And  so  we  have,  immediately  after  Christmas, 
269 


St.  Stephen's  Day 

the  three  representatives  of  corresponding  classes  of  wit- 
nesses for  Christ — St.  Stephen,  the  martyr  in  will  and 
deed ;  St.  John,  the  martyr  in  will,  but  not  in  deed ; 
and  the  Little  Innocents,  martyrs  in  deed,  though  not  in 
will.  And  it  has  been  well  observed,  that  thus  the  great 
sun  of  Christmas  seems  to  linger  in  its  light,  after  its  go- 
ing down  ;  the  red  glare  of  the  first  martyrdom  being 
succeeded  by  the  softer  radiance  of  St.  John's  long 
confessorship,  and  that,  in  turn,  by  the  fainter  glory  of 
the  suffering  babes  of  Bethlehem. 

In  the  Lesson  from  Genesis  we  have  the  story  of  a 
martyr  for  GOD  many  years  before  St.  Stephen — Abel, 
who  brought  the  acceptable  offering  and  was  slain  by 
Cain,  his  brother.  In  the  Second  Lesson  we  have  the 
account  of  the  choice  and  ordination  of  the  first  Deacons, 
St.  Stephen  with  others,  and  listen  to  St.  Stephen's  speech 
before  the  Council,  an  elaborate  review  of  the  history  of 
the  Jewish  Church  ;  showing  that  they  never  had  recog- 
nized nor  received  the  messengers  of  GOD — not  even 
Moses  himself— in  the  day  of  their  visitation  ;  and  that  in 
rejecting  Christ,  and  fulfilling  the  Lord's  parable  of  the 
vineyard,  they  had  been  like  unto  their  fathers.  Their 
fathers  had  slain  the  servants,  but  they  had  slain  the  Heir 
whom  the  Father  had  sent,  saying,  "They  will  reverence 
my  Son."  This  great  sermon  of  St.  Stephen,  which  was 
the  immediate  cause  of  his  martyrdom,  is  concluded  in 
the  Second  Lesson  for  Evening  Prayer ;  and  the  First 
Lesson  gives  an  instance  of  the  waywardness  of  the  peo- 
ple all  through  their  history,  when  "  GOD  sent  prophets 
to  bring  them  again  to  the  Lord  .  .  .  but  they  would  not 
give  ear."  And  when  Zechariah,  the  son  of  Jehoiada  the 
priest,  "testified  against  them,"  "they  conspired  against 
him,  and  stoned  him  with  stones,"  a  prefigurement  of 
the  fate  of  St.  Stephen,  as  the  death  of  Abel  was.  The 
270 


St.  Stephen's  Day 

words  of  the  Master  are  brought  to  mind  :  "That  upon 
you  may  come  all  the  righteous  blood  shed  upon  the 
earth,  from  the  blood  of  righteous  Abel  unto  the  blood 
of  Zacharias,  son  of  Barachias,  whom  ye  slew  between 
the  temple  and  the  altar."  (St.  Matt,  xxiii.  35.) 

How  deeply  had  St.  Stephen  drunk  in  the  forgiving 
spirit  of  His  Lord  when  he  exclaimed  amidst  the  shower 
of  stones  :  "  Lord,  lay  not  this  sin  to  their  charge  " — an 
echo  of  the  Lord's  own  petition,  "  Father,  forgive  them, 
for  they  know  not  what  they  do." 

If  we  use  the  83d  Psalm  as  an  Introit,  it  would  seem 
to  be  appropriate,  as  celebrating  the  deliverance  of  the 
Church  from  her  enemies,  which  has  been  accomplished 
in  all  ages,  by  making  the  blood  of  the  martyrs  the  seed 
of  her  increase.  Thus,  "the  Synagogues  of  the  Liber- 
tines, the  Cyrenians  and  Alexandrians,"  may  well  be 
likened  to  "the  tabernacles  of  the  Edomites  and  Ish- 
maelites,  the  Moabites  and  Hagarenes."  But  the 
solemn  and  prophetic  imprecations  of  the  Law  against 
the  enemies  of  GOD,  must  be  viewed  as  one  side  of  an 
all-wise  system  ;  while  it  is  the  part  of  the  Gospel  to 
illustrate  rather  its  other  side,  that  of  mercy  to  the  chief 
of  sinners.  For  such  as  repent  there  is  mercy,  as  is 
proved  by  the  case  of  Saul  of  Tarsus  ;  while,  for  such  as 
live  and  die  in  their  iniquity,  there  is  a  dreadful  retri- 
bution, which  often  begins  even  in  this  world.  The 
fearful  end  of  persecutors  is  the  subject  of  an  early 
Christian  treatise  by  the  elegant  and  classical  Lactantius. 

Concerning  the  Epistle,  it  is  sufficient  to  say  that  it  is 
the  history  of  St.  Stephen's  martyrdom  ;  short  and 
simple,  but  sublime.  Observe,  his  dying  was  but  "fall- 
ing asleep."  The  early  Christian  sepulchres  were  called 
cemeteries  or  sleeping-places,  with  such  inspired  warrant 
for  the  idea.  The  Gospel  is  our  Lord's  prediction  of 
271 


St.  John's  Day 

the  persecution  of  His  messengers,  (part  of  which  we 
have  already  quoted,  )  and  is  a  terrible  denunciation  of 
judgment  against  the  city  which  killed  the  prophets.  On 
this  generation  their  fathers'  sins  were  visited,  because 
they  filled  up  the  measure  of  their  fathers'  sins  ;  and 
this  is  the  Law  of  GOD'S  temporal  judgments.  Had 
they  repented,  Christ  Himself  assures  us,  He  "would 
have  gathered  them  as  a  hen  gathereth  her  chickens 
under  her  wings."  Their  blood  was  left  on  their  own 
heads  when  JESUS  added  the  words,  "  but  ye  would 
not." 


St. 

THIS  is  the  day  of  the  Daniel  of  the  New  Covenant  — 
the  beloved  disciple  —  the  Son  of  Thunder  —  the  Evange- 
list, the  Divine,  the  Apostle  ;  the  writer  of  three  in- 
spired Epistles  ;  the  exile  of  Patmos  ;  the  centenarian 
patriarch  of  the  Church  ;  who  outlived  all  the  other 
Apostles  ;  who  lived  into  the  second  century"  of  the 
Christian  Church  ;  who  did  for  the  Greek  Churches  what 
St.  Paul  did  for  the  Latin  ;  who  saw  the  Apocalypse, 
and  who,  to  all  his  other  claims  to  our  veneration,  adds 
yet  this,  that  he  was  the  guardian  and  adopted  Son 
of  the  Blessed  Virgin,  was  chosen  to  this  office  by  the 
Lord  Himself,  and  named  thereto  by  His  dying  words 
upon  the  Cross. 

Tradition  avouches  that  in  him  was  realized  the 
promise  —  "  If  ye  drink  any  deadly  thing  it  shall  not  hurt 
you,"  and  that  he  escaped  the  burning  cauldron  of  the 
tyrant  Domitian,  unharmed  by  the  fire.  He  was  a 
martyr  of  a  peculiar  kind. 

The  First  Morning  Lesson  tells  of  the  Apocalypse  of 

2-J2 


Innocents'  Day 

Jehovah's  glory  vouchsafed  to  Moses  ;  and  the  First 
Evening  Lesson  recounts  a  like  manifestation  vouchsafed 
to  the  prophet  Isaiah. 

The  Second  Lessons  are  from  St.  John's  own  writings 
—  in  the  morning  speaking  of  himself  as  "the  Disciple 
whom  JESUS  loved,"  —  his  proudest  distinction,  —  "who 
leaned  on  His  breast  at  supper";  in  the  evening  the 
Apostle's  Second  Epistle  in  which  he  repeats  the  new 
commandment  of  love,  of  which  he  was  himself  the  pre- 
eminent example. 

This  Apostle  says  that  he  has  no  greater  joy  than  to 
hear  that  his  children  "walk  in  truth."  In  the  Collect 
we  pray  accordingly  that  this  joy  may  be  fulfilled  in  us. 
It  is  an  eminently  beautiful  prayer.  The  Epistle  is  St. 
John's  Christmas  offering  to  his  Master,  —  a  tribute  to 
His  Divinity,  Incarnation,  and  Atonement.  The  Gospel 
teaches  us  that  there  are  many  ways  of  glorifying  GOD, 
in  life  and  death  ;  and  that  we  must  not  curiously  in- 
quire as  to  our  destinies,  but  simply  follow  providence 
in  fidelity  to  obvious  duty.  GOD  will  order  all  to  our 
good  and  to  His  own  glory. 


Unnocents'  Dap 

THIS  day  was  called  Childermas,  in  old  times,  and  is 
still  the  Church's  Feast  of  Children.  It  is  designed  to 
remind  us  of  the  relations  of  little  children  to  the  king- 
dom of  heaven  ;  that  Christ  has  accepted  them  as  un- 
conscious martyrs  ;  and  that,  as  experience  in  such  as 
the  aged  St.  John,  and  strength  in  such  as  the  youthful 
St.  Stephen,  so  a  state  of  baptismal  innocence,  by  remission 
of  sin,  is  the  glory  of  little  children.  (I.  John  ii.  12-13.) 
The  First  Morning  Lesson,  from  Isaiah,  is  the  grand  key 
18  273 


Innocents'  Day 

to  the  day's  solemnity,  as  a  direct  prophecy  of  the  Mas- 
sacre of  the  Innocents  by  Herod  ;  and  also  as  a  predic- 
tion of  Infant  salvation — "A  voice  was  heard  in  Ramah, 
lamentation  and  bitter  weeping,"  etc.  "Thus  saith  the 
Lord,  Refrain  thy  voice  from  weeping,  and  thine  eyes 
from  tears ;  for  thy  work  shall  be  rewarded,  saith  the 
Lord,  and  they  shall  come  again  from  the  land  of  the 
enemy." 

The  Epistle  takes  up  this  promise,  and  shows  the 
lovely  army  of  infant  martyrs  as  little  lambs  on  Mount 
Sion,  in  the  fold  of  Him  who  is  at  once  the  Lamb  of 
GOD  and  the  Shepherd  of  the  Sheep.  Observe,  with 
reference  to  the  Baptism  of  Infants,  the  simple  charac- 
teristic of  their  salvation— "  having  His  Father's  name 
written  in  their  foreheads."  In  the  death  of  Christian 
infants,  this  is  the  consoling  thought, — they  have  not 
known  Him,  but  He  has  known  them,  and  written  His 
name  upon  them.  They  are  redeemed,  and  their  original 
sin  is  washed  out,  and  they  have  committed  no  actual 
transgressions:  "in  their  mouth  is  found  no  guile,  and 
they  are  without  fault  before  the  throne  of  GOD.  "  Closely 
connected  with  this  is  the  Second  Morning  Lesson,  when 
JESUS  set  a  little  child  in  the  midst  of  them,  and  pro- 
nounced a  woe  upon  those  who  should  offend  His  little 
ones.  "  For  their  angels  do  always  behold  the  face  of 
My  Father  which  is  in  heaven." 

The  gospel  narrates  the  fulfilment  of  the  prophecy 
concerning  Rachel :  and  the  Collect  is  a  pious  aspira- 
tion after  that  spirit  of  little  children,  without  which  no 
soul  can  be  accepted,  according  to  the  promises  of  Christ. 
It  is  important  to  the  understanding  of  the  nature  of 
Redemption,  that  we  should  get  the  great  idea,  that  "of 
such  is  the  kingdom  of  Heaven."  The  ignorant  question 
whether  infants  may  be  baptized  is  thus  reversed  ;  for  we 
274 


Conversion  of  St.  Paul 

find  that  actual  transgressors  can  only  be  entitled  to 
baptism  "  by  becoming  as  little  children."  In  a  word, 
Christ's  Atonement  would  include  all  that  are  born  of 
woman,  and  would  restore  all  mankind,  were  it  not  for 
actual  sin.  Children,  who  do  not  sin,  in  act,  are  therefore 
healed  by  free  grace  ;  but  others  who  have  sinned  against 
light  and  knowledge,  must  of  necessity  repent  of  their 
sins,  before  the  same  free  grace  can  reach  their  souls. 


Conversion  of  St. 

OF  other  Saints  we  celebrate  the  Martyrdom  ;  but  for 
him  who  was  in  deaths  oft,  and  who  "  died  daily,"  we 
commemorate  the  event  in  which  he  first  learned  what 
great  things  he  was  to  suffer  for  Christ's  sake.  This  day 
is  another  Epiphany,  well  worthy  to  stand  next  that  Feast 
in  the  Calendar,  —  for  it  is  the  commemoration  of  Christ's 
Manifestation  to  the  Great  Doctor  of  the  Gentiles,  in 
order  that  by  him  He  might  be  manifested  to  all  the 
world.  The  Light  that  appeared  to  the  Wise  Men  was 
made  effectual  when  the  same  Light  shone  round  Saul 
of  Tarsus  as  he  journeyed  to  Damascus.  That  Light  was 
the  Shekinah  or  incommunicable  glory  of  GOD.  JESUS 
appeared  invested  therein,  to  prove  to  His  persecutor 
that  He  was  the  Messiah,  and  was  risen  from  the  dead. 
Not  for  his  sake,  but  for  ours  !  The  door  to  the  Gentiles 
was  about  to  be  opened  by  the  baptism  of  Cornelius  ;  a 
chosen  vessel  to  bear  the  grace  of  GOD  was  needed.  It 
pleased  the  Lord  of  Glory  to  furnish  an  Apostle,  who 
should  be  himself  a  witness  of  His  Resurrection  and 
Godhead.  All  the  evidence  that  an  honest  heart  could 
desire,  in  an  unexpected  moment  flashed  upon  him. 
275 


Conversion  of  St.  Paul 

This  miracle  was  wrought  to  enlighten  the  whole  world, 
but  Saul's  "obedience  to  the  heavenly  vision"  was  that 
of  any  convinced  and  humbled  sinner.  He  might  have 
disobeyed — but  he  repented.  His  regeneration  followed 
as  in  other  cases  of  true  faith,  in  Holy  Baptism,  after 
prayer  and  fasting.  The  Gospel,  therefore,  was  miracu- 
lously preached  to  him,  and  through  him  to  all  the  world  ; 
but  to  say  that  his  conversion  was  miraculous  (if  we 
mean  thereby  that  he  turned  to  GOD  in  any  other  wise 
than  by  his  own  free  will,  as  other  sinners  do,  under  the 
influence  of  divine  grace)  is  not  true,  and  is  contrary  to 
his  own  account  of  the  great  event.  (Acts  xxvi.  19 ;  Gal. 
i.  16.)  We  celebrate,  this  day,  not  so  much  the  conver- 
sion of  St.  Paul,  as  the  illumination  of  the  World,  by 
means  of  a  miraculous  Epiphany  of  Christ  Himself ;  and 
while  we  enjoy  the  reflected  light  of  this  Epiphany,  in 
the  Epistles  written,  and  the  Churches  planted,  by  St. 
Paul,  we  must  not  forget  that  much  more  was  done  for 
our  souls  than  for  his,  in  that  dispensation  of  Providence 
to  which  we  owe  our  knowledge  of  the  Gospel. 

But  even  if  we  regard  this  great  event  with  the  leaden 
eye  of  the  cold  and  faithless  rationalist,  what  abundant 
reason  there  is  to  remember  it !  The  Conversion  of  St. 
Paul  has  left  enduring  consequences.  In  modern  times 
a  worldly  great  man  has  been  known  to  revolutionize  all 
Europe,  and  by  means  of  armies  and  navies,  and  swift 
beasts,  to  fly  throughout  the  world,  working  the  mightiest 
of  changes.  But  all  has  died  with  him,  and  vanished 
"  like  a  thin  froth  that  is  driven  away  with  the  storm." 
St.  Paul,  on  the  contrary,  journeying  as  far  and  wide  as  he, 
(although  on  foot,  "in  perils  of  robbers,"  or  in  crazy 
vessels,  "in  perils  of  the  sea,")  with  the  simple  sword 
of  the  Spirit,  meets  and  conquers  alike  the  boisterous 
mob  of  Ephesus,  the  rustics  of  inner  Asia,  the  sages  of 
276 


Conversion  of  St.  Paul 

Athens,  the  officers  of  Caesar's  household ;  if  not,  also, 
the  savages  of  Britain.  It  is  over  eighteen  hundred 
years  since  ;  and  all  that  he  did  remains.  In  three 
hundred  years  from  the  time  when  he  bowed  his  head 
to  Nero's  sword,  the  work  he  left  had  survived  the  super- 
stition of  the  Caesars  ;  and  the  odious  Cross,  in  which  he 
gloried,  had  supplanted  the  Roman  Eagles.  We  have 
reason,  then,  to  celebrate  the  event  on  which  the  world's 
destinies  have  hinged  ;  especially  as  GOD  has  committed 
it  to  our  devout  admiration  in  no  less  than  three  several 
narratives. 

The  old  Introit  is  the  Psalm  Confitebor  tibi,  or  the 
i38th.  It  appears  to  have  been  chosen  with  reference  to 
St.  Paul's  mission  to  the  princes  of  the  earth,  who  are 
called  "gods"  by  the  Psalmist.  Yet  in  reference  to  his 
fasting  and  penitence,  and  his  strengthening  in  the  Holy 
Ghost,  there  is  a  propriety  in  applying  to  the  Conversion 
of  St.  Paul  the  verse,  "  When  I  called  upon  Thee,  Thou 
heardest  me,  and  enduedst  my  soul  with  much  strength." 

The  Collect  expresses  the  object  of  the  commemo- 
ration ;  gratitude  to  GOD  for  the  Conversion  of  St.  Paul, 
as  the  gracious  means  of  bringing  us  to  the  knowledge 
of  the  Truth.  The  Epistle  repeats  the  history  of  the 
event ;  and  the  Holy  Gospel  is  chosen  in  reference  to 
one  who  sacrificed  houses  and  lands,  and  wife  and 
children,  for  Christ's  sake  and  the  Gospel's.  Yet  its 
chief  point  seems  to  be  in  the  words  of  Christ  Himself, 
"  But  many  that  are  first  shall  be  last,  and  the  last  shall 
be  first."  Of  the  earliest  Apostles,  one  betrayed  the 
Lord,  and  another,  who  in  many  things  was  first,  for  a 
time  fell  away ;  but  St.  Paul,  though  "  born  out  of  due 
season,"  and  last  called,  labored  "  more  abundantly  than 
they  all,"  and  ''was  not  a  whit  behind  the  chiefest  of 
the  Apostles." 

277 


Conversion  of  St.  Paul 

V 

The  Daily  Prayer  is  impressively  commenced  on  this 
festival,  by  the  sentences,  "  From  the  rising  of  the  sun," 
and  "  When  the  wicked  man  turneth  away  from  his 
wickedness." 

The  First  Lessons  have  not  been  appointed  at  random. 
In  that  for  the  morning,  we  must  note  the  application  of 
the  passage,  "This  is  He  whom  we  had  sometime  in 
derision  and  a  proverb  of  reproach  :  .  .  .  how  is  he 
numbered  among  the  children  of  GOD,  and  his  lot  is 
among  the  Saints."  Again,  the  contrast  we  have  drawn 
between  St.  Paul  and  a  worldly  conqueror  is  forcibly 
suggested  by  the  passage  beginning  with,  "  The  hope  of 
the  ungodly  is  like  dust  that  is  blown  away  with  the 
wind."  "But  the  righteous,"  it  adds,  "live  for  ever- 
more :  their  reward  also  is  with  the  Lord,  and  the  care 
of  them  is  with  the  Most  High.  Therefore  shall  they 
receive  a  glorious  kingdom,  and  a  beautiful  crown  from 
the  Lord's  hand."  One  can  scarcely  read  this  without 
being  reminded  of  St.  Paul's  assurance  that  "there  is 
laid  up  for  him  a  crown  of  righteousness,  which  the 
Lord  should  give  him  at  that  day."  Again,  we  are  re- 
minded of  St.  Paul's  panoply,  (Eph.  vi.  i,)  in  the  pas- 
sage, "He  shall  put  on  righteousness  as  a  breastplate, 
and  true  judgment  instead  of  a  helmet.  He  shall  take 
holiness  for  an  invincible  shield." 

The  Second  Lesson  in  the  Morning  Prayer  is  one 
of  the  several  accounts  which  the  Apostle  gives  of 
the  great  occurrence  we  commemorate,  and  should  be 
noticed  for  its  touching  allusion  to  St.  Stephen,  in  an- 
swer to  whose  dying  prayers,  perhaps,  St.  Paul  was 
given.  Here  is  a  lesson  to  faith  !  What  a  loss  to 
the  Church  was  the  martyrdom  of  that  young  Deacon  ! 
Yet  the  harvest  of  his  blood  was  an  Apostle  !  That 
Apostle  was  the  sower  that  went  forth  to  sow  in  all  the 
278 


The  Purification 

world  :  so  that  we  may  say,  indeed,  that  the  blood  of 
the  first  martyr  was  the  seed  of  the  Church. 

The  First  Lesson  at  Evening  Prayer  is  the  opening 
chapter  of  Jeremiah's  prophecy  wherein  he  tells  of  his 
call  and  commission,  so  similar  in  distinctness  and 
solemnity,  to  that  by  which  St.  Paul  was  set  apart  for  his 
great  work.  On  the  Second  Lesson  it  is  not  necessary 
to  make  comment,  for  in  it  St.  Paul  is  ' '  permitted  to 
speak  for  himself." 


tlbe  purification 

TO-DAY  our  Lord  is  presented  in  the  temple,  by  the 
Blessed  Virgin  His  Mother ;  and  because  she  is  too 
poor  to  offer  for  the  Lamb  of  GOD,  the  lamb  that  was 
usual,  she  brings  her  turtle-doves,  to  bleed  for  the 
world's  Redeemor.  (See  Levit.  xii.  2,  6,  8.) 

The  adoration  of  St.  Simeon  and  St.  Anna,  and  the 
example  of  these  holy  persons,  in  their  faith  and  patience 
and  continued  service  and  worship,  are  to-day  com- 
mended to  our  imitation  ;  while  a  leading  event  in  the 
holy  histor>r  of  the  Child  JESUS  is  renewed  in  our  hearts 
and  minds.  The  Introit  (Ps.  134)  alludes  to  the  watch- 
ings  of  St.  Anna,  and  to  her  "departing  not  from  the 
Temple";  as  if  the  Psalm  had  been  an  invocation  to  her 
and  St.  Simeon,  and  an  earnest  of  the  time  when  "the 
Lord,  that  made  heaven  and  earth,"  should  bless  them 
in  Zion.  "  Ye  that  by  night  stand  in  the  house  of  the 
Lord,  .  .  .  lift  up  your  hands  in  the  sanctuary  and 
praise  the  Lord."  Compare  with  this  the  picture  which 
the  painter  Evangelist  has  given,  of  the  aged  Saint, 
279 


The  Purification 

with  the  Lord  in  his  arms,  singing  the  swan-like  Nunc 
dimittis. 

The  Epistle,  from  Malachi,  suggests  the  fearful  con- 
sequences that  were  to  follow  to  the  Levitical  priest- 
hood from  their  blindness  to  discern  "the  Angel  of  the 
Covenant,"  in  whom  the  faithful  delighted.  The  Daily 
Prayer  should  begin  with  the  sentence,  "  The  Lord  is 
in  His  Holy  Temple."  The  First  Morning  Lesson  is 
that  beautiful  story  of  the  child  Samuel  ministering  be- 
fore the  Lord  in  the  temple  with  Eli  the  priest.  The 
Second  Lesson  is  St.  Paul's  exposition  of  the  purpose 
of  the  Incarnation  and  the  manner  of  our  Sonship  to 
GOD  in  Christ.  The  Evening  Lesson  from  Haggai  is 
a  prophecy  of  Him  who  should  fill  the  latter  house 
with  glory  greater  than  of  the  former,  "and  in  this 
house  will  I  give  peace,  saith  the  Lord  of  hosts." 

From  the  example  of  the  Holy  Virgin,  all  Christian 
mothers  should  learn  to  value  and  comply  with  the 
Churching-OfHce  appointed  by  the  Church  ;  bringing  an 
offering,  however  small,  as  directed  by  the  rubric,  after 
the  pattern  of  the  poor  but  blessed  St.  Mary  with  her 
turtle-doves. 

As  the  Purification  answers  to  the  modern  Churching 
of  Women,  the  Natalitia  of  our  Lord  are  considered  as 
terminating  to-day  ;  and  therefore  it  has  been  the  im- 
memorial custom,  on  the  eve  of  this  day,  to  remove  the 
Christmas-greens  from  the  church.  The  Feast  was 
formerly  of  much  greater  moment  in  the  devout  esteem 
of  Churchmen  ;  and  many  of  our  older  divines  have  ex- 
cellent sermons  "preached  at  Candelmasse."  This 
latter  name  was  given  because  of  the  blessing  of  candles 
and  carrying  them  in  procession,  which  formerly  occurred 
on  this  day,  referring  to  the  words  of  Simeon,  "  A  light 
to  lighten  the  Gentiles." 

280 


St.  Matthias'  Day 


St.  firiattbias'  Bap 

ALTHOUGH  little  is  said  of  St.  Matthias  in  the  Holy 
Scriptures,  his  memory  is  fragrant  in  the  Church,  as  that 
of  the  first  in  succession  from  the  "handful  of  corn" 
which,  when  JESUS  ascended,  was  left  alone  "upon  the 
top  of  the  mountain,"  with  the  promise  that  "the  fruit 
thereof  should  shake  like  Lebanon."  The  gates  of  hell 
had  done  their  worst  upon  the  little  flock,  and  the  twelve 
were  reduced  to  eleven  ;  but  the  Lord  raised  up  Matthias, 
as  a  pledge  to  the  Church  that  she  should  never  be  over- 
come. We  pray  in  the  Collect  that  GOD  would  raise  up 
faithful  and  true  pastors,  and  preserve  us  evermore  from 
wolves  in  the  clothing  of  sheep. 

The  Epistle  affords  us  the  inspired  interpretation  of 
the  logth  Psalm  ;  to  which  the  weak  and  irreverent  so 
commonly  object.  St.  Peter  declares  it  to  have  been  a 
prophecy  of  the  treachery  of  Judas  and  of  its  awful  ret- 
ribution, as  well  as  an  inspired  warrant  for  the  election 
of  Matthias  ;  and  when  the  Psalm  is  read  in  course,  this 
solemn  truth  should  always  be  borne  in  mind.  How  in- 
teresting, in  this  light,  the  Psalm  becomes,  as  showing 
us  more  of  the  private  character  of  the  apostate  than 
the  Holy  Gospel  itself  reveals  !  Then,  too,  the  passage, 
"  let  another  take  his  office,"  has  a  mysterious  interest, 
from  its  remaining  uninterpreted  till  the  eventful  moment 
when  "the  lot  fell  upon  Matthias."  Then  it  was  made 
plain  who  that  other  was,  of  whom  the  Spirit  wrote,  so 
many  ages  before. 

The  Holy  Gospel,  which  is  the  ancient  one  for  this 
day,  seems  to  refer  to  the  wonderful  fulfilment  of  pro- 
phecy, and  the  interpretation  thereof,  which  the  "wise 
and  prudent"  had  never  understood,  but  which  the 
281 


Annunciation  of  the  Blessed  Virgin  Mary 

Spirit  had  revealed  to  St.  Peter  and  the  Apostles,  in  the 
events  related  in  the  Epistle.  The  scribes  and  lawyers, 
who  boasted  themselves  "teachers  of  babes,"  could  not 
have  interpreted  the  passage  from  the  Psalms  which 
referred  to  Judas  ;  but  those  poor  peasants,  albeit  not 
yet  fully  endowed  with  the  gifts  of  the  Holy  Ghost, 
clearly  explained,  in  the  history  of  their  own  holy  col- 
lege, the  things  of  which  David  had  written. 

The  I4oth  Psalm,  which  is  the  Introit,  is  sufficiently 
appropriate  to  suggest  its  own  commentary. 

In  the  Lesson  from  I.  Samuel,  GOD  utters  His  warnings 
against  false  priests  like  the  recreant  sons  of  Eli,  and  the 
Lesson  from  Isaiah  makes  Eliakim,  the  son  of  Hilkiah,  a 
prefigurement  of  St.  Matthias,  chosen  to  be  "  as  a  nail 
in  a  sure  place"  instead  of  him  who  failed  and  fell  away. 

Holy  Scripture  says  much  of  the  traitor  Judas,  and 
very  little  of  the  faithful  Matthias.  So,  often,  the  Provi- 
dence of  GOD  makes  public  much  more  of  the  delinquent 
than  of  the  honest  Christian  ;  but  the  Church's  faith  an- 
ticipates the  day  when  the  "  secret  ones"  of  Christ  shall 
have  praise  of  GOD. 


TTbe  Hnnunciation  of  tbe  Blessefc 


THIS  festival  celebrates  the  Mystery  of  the  Incarnation  ; 
for  to-day  our  Blessed  LORD  GOD  and  SAVIOUR  was 
conceived  in  the  womb  of  the  Blessed  Virgin. 

The  year  of  our  Lord,  until  a  century  ago,  was  reck- 

oned from  the  25th  of  March  ;  because,  with  the  miracu- 

lous conception,  the  work  of  our  redemption,  and  hence 

the  era  of  grace,  began.     Proper  Psalms  as  well  as  Proper 

282 


Annunciation  of  the  Blessed  Virgin  Mary 

Lessons  mark  it  as  an  important  day  to  be  observed. 
The  Sgth  Psalm  is  full  of  joyous  prophecies  concerning 
Him  who  was  conceived  of  the  lowly  Virgin,  and  the 
Psalms  at  Evening  Prayer  have  much  to  say,  as  if  from 
the  Virgin's  own  lips,  of  Him,  and  also  of  that  humble 
and  contrite  heart  in  which  GOD  cares  to  dwell. 

In  the  two  Morning  Lessons  we  have  the  pendant  pic- 
tures of  the  entrance  of  sin  into  the  world  by  a  woman's 
transgression,  and  the  coming  of  a  Saviour  to  redeem 
from  sin,  born  of  a  woman  in  the  fulness  of  time,  in  ac- 
cordance with  the  edict  promulged  in  the  very  day  of 
Eve's  fall :  "  The  seed  of  the  woman  shall  bruise  the 
serpent's  head."  The  Second  Lesson  contains  the  Vir- 
gin's song  of  praise,  the  Magnificat,  which  all  devout 
Church  people  love  to  sing  at  Evening  Prayer,  as  the 
daily  memorial  of  the  Incarnation. 

The  beautiful  similarity  to  this,  of  Hannah's  ecstatic 
Psalm  of  praise  at  the  Birth  of  Samuel,  will  appear  as 
we  listen  to  the  First  Evening  Lesson,  which  should  of 
course  be  followed  on  this  day  by  the  Magnificat,  both 
lifting  up  our  hearts  in  jubilant  adoration.  And  then  the 
Second  Evening  Lesson  reveals  to  us  the  Great  Mystery 
of  this  day  when  "  The  Word  was  made  flesh  and  dwelt 
among  us."  Well  may  we  praise  GOD  when  we  hear: 
"Of  His  fulness  have  all  we  received";  "Grace  and 
truth  came  by  JESUS  CHRIST"  ;  "The  Only  Begotten  Son 
which  is  in  the  bosom  of  the  Father,  He  hath  declared 
Him."  The  Collect,  Epistle,  and  Gospel  are  sufficiently 
appropriate  to  furnish  their  own  commentary.  Observe 
(as  we  have  elsewhere  remarked)  how  the  Collect  has 
been  made  appropriate  to  Paschal-tide, — in  which  this 
festival  most  frequently  falls. 

It  is  a  mysterious  coincidence,  that  on  the  25th  of 
March  began  the  Passion,  as  well  as  the  Incarnation  of 
283 


St.  Mark's  Day 

the  Redeemer  ;  in  allusion  to  which,  St.  Augustine,  com- 
menting in  his  quaint  and  simple  way  on  the  remarkable 
text,  "Thou  shalt  not  seethe  a  kid  in  his  mother's  milk," 
says,  "  The  opinion  of  some  is  perhaps  not  absurd,  who 
say  this  was  commanded  by  the  prophet,  in  order  that 
the  good  Israelites  should  not  unite  with  the  wicked  Jews, 
by  whom  Christ  suffered,  as  it  were,  a  lamb  in  His 
mother" s  milk,  that  is,  in  the  season  of  His  conception." 
The  joyful  tidings  of  a  Redeemer's  Incarnation  come 
to  us  amid  our  Lenten  sorrows  and  tears.  So  it  was  in 
her  "low  estate"  that  the  Blessed  Virgin  was  "highly 
favored";  and  we  are  reminded  that  the  richest  spiritual 
blessings  wait  on  the  state  of  penitence  and  self-abase- 
ment. 

Ml 

St.  flilarfe's  S>as 

ST.  MARK  was  the  kinsman,  the  disciple,  and  the  min- 
ister of  St.  Peter,  and  his  Gospel  was  always  regarded 
as,  in  a  sense,  St.  Peter's  Gospel,  for  there  can  be  little 
doubt  that  it  was  written  under  the  Apostle's  eye,  and 
shares  his  authority  and  inspiration.  Thus,  when  St. 
Peter  says—"  Moreover,  I  will  endeavor  that  ye  may  be 
able,  after  my  decease,  to  have  these  things  always  in 
remembrance,"  he  is  supposed  to  have  reference  to  the 
composition  of  the  Gospel,  under  the  hand  of  St.  Mark. 
Thus,  St.  Peter  fulfilled  the  commission,  "When  thou 
art  converted,  strengthen  thy  brethren." 

The  Collect  for  the  day  fastens  on  this  idea  ;  our  con- 
firmation in  the  faith  and  establishment  in  it,  enabling  us 
to  resist  the  seductions  of  heresy  and  schism.  In  a  land 
where  the  artful  Jesuit  is  insidiously  at  work,  on  one 
hand,  and  the  pert  rationalist  is  no  less  busy,  poisoning 
284 


St.  Mark's  Day 

the  streams  of  knowledge,  on  the  other,  and  where 
millions  are  literally  blown  about  and  carried  away 
"with  every  wind  of  doctrine,"  how  earnestly  we  should 
pray  this  prayer,  and  thank  GOD  for  our  unity  with  the 
Apostles  in  the  pure  and  primitive  faith  which  shall  never 
be  destroyed  ! 

The  Gospel  shows  us  how  essential  to  spiritual  life  is 
that  grafting  into  Christ,  which  is  made  in  baptism,  and 
maintained  through  faith,  by  the  use  of  all  the  means 
of  grace,  with  a  penitent  and  lowly  heart.  The  Epistle 
shows  us  what  instrumentality  Christ  has  ordained  to 
this  end  ;  and  that  communion  with  Christ  is  maintained 
by  communion  with  His  Apostles,  in  the  unity  of  the 
Church.  The  Apostolic  Ministry,  it  appears,  is  the  gift 
of  a  risen  and  ascended  Lord.  Christ  has  given  it  "for 
the  edifying  of  His  body," — the  Church.  Now,  St. 
Paul  contrasts  with  Christ's,  the  ministers  of  men. 
Such  are  they  whom  strange  sects,  "  having  itching  ears, 
heap  to  themselves"  in  these  last  days.  (II.  Tim.  iv.  3.) 
In  the  Second  Epistle  of  St.  Peter,  and  in  that  of  St. 
Jude,  we  have  more  to  the  same  purpose. 

The  First  Morning  Lesson  is  Isaiah's  glad  prophecy  of 
the  glories  of  the  latter  days  when  the  truths  of  the 
Evangelist  shall  prevail  among  the  people  ;  and  at  Even- 
ing Prayer  we  read  Ezekiel's  vision,  wherein  appear  those 
four  "living  ones,"  described  also  in  St.  John's  Apoca- 
lypse, (Rev.  iv.  7,)  which  have  been  used  by  the  Church 
as  symbols  of  the  four  Evangelists.  The  Lion  is  the 
emblem  or  "attribute"  in  art,  of  St.  Mark,  the  Man  of 
St.  Matthew,  the  Ox  of  St.  Luke,  and  the  Eagle  of  St. 
John.  These  four  are  frequently  seen  depicted  in  stained 
glass,  sculptured  in  stone  and  marble,  impressed  on  the 
arms  of  altar  crosses,  and  embroidered  on  altar  cloths. 
The  Eagle  lectern  thus  has  its  meaning  from  the  in- 
285 


Feast  of  SS.  Philip  and  James 

spiration  of  St.  John,  which  carries  us  up  to  see  the 
glories  of  the  Divine  JESUS.  St.  Luke  tells  us  particu- 
larly of  His  sacrificial  work  ;  St.  Matthew  of  His  Hu- 
manity, and  St.  Mark  of  His  might  as  "the  Lion  of  the 
tribe  of  Judah."  [See  also  under  St.  Matthew's  day.] 

The  Second  Lesson  at  Morning  Prayer  begins  St. 
Mark's  Gospel,  and  at  Evening  Prayer  we  have  the 
account  of  his  first  missionary  journey  with  Paul  and 
Barnabas.  At  the  close  we  have  the  record  of  St. 
Mark's  instability  in  that  he  turned  back  from  Pamphylia 
and  went  not  with  them  on  their  former  journey.  But 
although  St.  Paul  resented  this  a  little  later,  (Acts  xv. 
36-40,)  nevertheless  further  on,  St.  Mark  had  become  so 
strong  and  stable,  that  the  Apostle  rendered  willing  testi- 
mony to  his  worth.  (Col.  iv.  10  ;  II.  Tim.  iv.  u  ;  Phil- 
emon 24. )  Like  Peter  and  the  others,  as  time  went  by, 
St.  Mark  waxed  "  strong  in  the  grace  that  is  in  CHRIST 
JESUS." 


jfeast  of  SS.  pbtlip  ano  Sames 

OUR  blessed  Lord  recognized  the  power  of  sympathy 
and  friendship,  when  He  sent  forth  His  disciples  in  pairs. 
So  now  the  Church,  by  her  double  festivals,  commemor- 
ates the  unity  of  purpose  and  the  bonds  of  love,  in  which 
the  holy  Apostles  began  and  completed  their  glorious 
work.  In  like  unity  of  spirit  should  the  faithful  still 
glorify  their  Master. 

St.  Philip  and  St.  James  are  paired,  in  this  festival, 

possibly  in  view  of  the  promise  made  by  our  Saviour  to 

St.  Philip,  touching  the  efficacy  of  prayer,  and  of  the 

teachings  of  St.  James  as  to  the  prayer  of  faith,  which 

286 


Feast  of  SS.  Philip  and  James 

expounds  and  limits  the  apparently  boundless  pledge  of 
the  Saviour  to  give  anything  asked  in  His  name.  St. 
James  shows  the  need  of  faith  and  patience,  in  believing 
the  promises,  and  yet  bearing  trials  and  disappointments. 

The  Epistle  and  Gospel  harmonize  with  the  Rogation 
Season,  which  falls  near  the  time  of  this  feast ;  while  the 
exhibition  of  the  Saviour,  as  "the  Way,  the  Truth,  and 
Life,"  is  equally  harmonious  with  the  entire  spirit  of 
the  season  between  Easter  and  Pentecost.  The  text, 
"No  man  cometh  unto  the  Father,  but  by  Me,"  shows 
that  a  clear  recognition  of  the  Mediation  of  Christ  is 
essential  to  prayer  and  to  salvation.  Therefore,  all  our 
prayers,  expressly  or  by  implication,  end  with  the  formula 
— "through  JESUS  CHRIST  our  Lord."  Observe  in  the 
Epistle,  the  text—"  A  double-minded  man  is  unstable  in 
all  his  ways"  :  while  the  double  feast  is  meant  to  show 
that  two  men,  of  the  same  mind,  may  be  steadfast  and 
successful  in  ' '  the  way  of  truth  and  life. ' '  This  is  brought 
out  in  the  Collect,  very  happily.  The  Gospel  exhibits 
the  character  of  St.  Philip,  while  the  Epistle  is  from  the 
invaluable  treatise  of  St.  James.  In  the  First  Morning 
Lesson  we  have  the  joyful  proclamation  of  Isaiah  as  to 
the  message  he  was  to  deliver  ;  a  message  brought  in  its 
fulness  by  Him  who,  reading  this  chapter  in  the  syna- 
gogue at  Capernaum  announced,  "This  day  is  this  Scrip- 
ture fulfilled  in  your  ears."  This  message  all  his  faith- 
ful apostles  like  St.  Philip  and  St.  James  have  carried 
down  the  ages.  In  the  Second  Morning  Lesson  we  read 
our  Lord's  wonderful  discourse  concerning  Himself  as 
the  Bread  of  Life,  a  discourse  suggested  by  the  miracle 
of  the  loaves  in  the  record  of  which  St.  Philip  is  men- 
tioned twice.  (St.  John  vi.  5,  7.) 

St.  James  the  Less,  as  he  was  called  from  his  stature, 
(not  from  his  character,  certainly,)  was  one  of  those  three 
287 


Feast  of  SS.  Philip  and  James 

Apostles  who  seemed  to  St.  Paul  to  be  the  pillars  of  the 
Church,  and  whom  he  names  before  St.  Peter  and  St. 
John,  in  giving  them  this  distinction.  He  was,  in  many 
respects,  "  the  very  chief est  of  the  Apostles."  He  pre- 
sided over  the  Mother  Church  of  Jerusalem,  and  in  its 
Apostolic  Council ;  and  he  has  left  us  a  catholic,  or 
general,  Epistle,  which  supplies  a  key  to  the  trueexposi- 
tion  of  St.  Paul's  Epistle  to  the  Romans.  He  was,  more- 
over, "the  Lord's  brother,"  being  the  son  of  Joseph,  by 
a  former  marriage,  or  perhaps  the  son  of  Cleophas,  and 
of  the  sister  of  the  Blessed  Virgin  ;  for  cousins-german 
were  often  called  brethren  among  the  Hebrews.  The 
idea  that  he  was  the  younger  son  of  the  Blessed  Virgin 
has  been  broached  by  fantastic  writers,  but  is  sufficiently 
disproved  by  the  fact  that  our  Saviour,  on  the  Cross, 
provided  for  His  Mother,  by  giving  her  to  St.  John. 
Surely,  the  lofty  conception  of  the  maternity  of  her  who 
was  "  highly  favored"  is  much  lowered  by  supposing  that 
the  Saviour  of  the  world  was  not  her  only  son  ;  and,  as 
Scripture,  unless  distorted  from  its  critical  sense,  favors 
no  such  idea,  it  is  somewhat  ignoble  to  urge  it  against 
the  strong  current  of  Ecclesiastical  testimony  and  Scrip- 
tural probability. 

St.  Philip  preached  in  Phrygia,  and  suffered  martyr- 
dom, being  hanged  to  a  pillar.  St.  James,  like  his 
Master,  was  tempted,  on  a  pinnacle  of  the  temple ;  for 
there  the  rulers  of  the  Jews  called  on  him  to  deny  his 
Master,  whom  he  instantly  confessed  as  sitting  on  the 
right  hand  of  the  Father.  On  this,  they  dashed  him 
down  to  the  pavement,  and  a  fuller,  with  one  of  his  pro- 
fessional implements,  a  club  or  pole,  struck  him  on  the 
head,  so  that  he  died,  like  Zacharias  the  son  of  Barachias, 
"between  the  temple  and  the  altar."  It  may  be  that  St. 
Philip's  pillar,  and  this  instrument  of  St.  James'  martyr- 
288 


St.  Barnabas'  Day 

dom,  had  something  to  do  with  the  old  May-pole  festivi- 
ties, on  this  feast.  One  of  the  many  good  things  we  owe 
to  the  great  and  good  Bishop  Grosseteste,  who  held  the 
See  of  Lincoln  in  the  thirteenth  century,  was  the  sup- 
pression of  the  old  heathenish  Floralia,  which  so  long 
profaned  this  day.  The  day  is  always  observed  at  Ox- 
ford, by  a  sunrise  hymn,  in  the  open  air,  upon  the  tower 
of  Magdalen.  The  singing-boys  and  others,  in  their 
surplices,  ascend  the  tower,  and  there  chant  a  thanks- 
giving for  the  food  which  Christ  supplies  to  the  body  and 
to  the  soul  of  man.  At  this  solemnity,  the  writer  had 
once  the  great  pleasure  of  being  present.  The  Introit 
celebrates  the  love  of  brethren,  in  the  I33d  Psalm,  Ecce 
quam  bonum  ;  and  the  American  Church  has  an  appro- 
priate hymn  written  by  one  of  her  prelates*  :  — 

"  Thou  art  the  way  ;  to  Thee  alone, 
From  sin  and  death,  we  flee. 
And  he  who  would  the  Father  seek 
Must  seek  Him,  Lord,  by  Thee. 
***** 

Thou  art  the  Way,  the  Truth,  the  Life, 
Grant  us  that  Way  to  know, 
That  Truth  to  keep,  that  Life  to  win 
Whose  joys  eternal  flow." 


St.  Barnabas' 

THIS  festival  falls  near  the  time  of  Pentecost  and  it 
has  been  provided  accordingly  with  services  which 
strictly  harmonize  with  those  of  that  great  annjversary. 
In  the  Epistle  for  the  day,  we  are  reminded  that  "he 
was  a  good  man,  and  full  of  the  Holy  Ghost."  In  the 

*  Bishop  G.  W.  Doane,  of  New  Jersey. 
19  289 


St.  Barnabas'  Day 

Gospel,  we  have  our  Lord's  own  commentary  on  the 
Apostolic  commission,  which  He  had  given  to  His  ser- 
vants, whom  He  vouchsafed  to  call  His  friends.  He 
called  and  ordained  them  that  "they  should  go  and 
bring  forth  fruit,  and  that  their  fruit  should  remain.'" 
The  work  of  the  Apostles  is  indestructible  ;  the  Apos- 
tolic Church  is  never  to  be  overcome  by  the  world. 

St.  Barnabas,  who  is  also  called  Joses,  was  added  to 
the  Apostolic  company  after  our  Lord's  Ascension,  and 
was  at  once  an  Apostle,  and  the  first-fruits  of  Apostolic 
labor.  He  introduced  St.  Paul  to  the  Church,  and 
labored  a  long  time  with  that  Apostle.  He  seems  to 
have  been  of  a  majestic  bearing,  for  the  pagans  would 
fain  have  worshipped  him  as  the  chief  of  their  gods. 
As  he  was  a  Levite,  the  Apostolic  Succession  was,  in 
his  person,  grafted  upon  the  Mosaic  Priesthood,  so  that 
in  him,  and  others,  the  line  of  Levi  became  perpetuated 
and  identified  with  the  Christian  Ministry.  It  is  sur- 
prising, if  we  closely  follow  his  history,  how  much  more 
the  infant  Church  was  indebted  to  this  remarkable  man 
than  to  most  of  the  original  Apostles,  so  far  as  we  can 
judge  by  the  inspired  records.  The  Apostles  them- 
selves named  him  "The  Son  of  Consolation,"  and  this 
surname,  no  doubt,  is  the  chief  reason  for  the  appoint- 
ment of  his  feast  in  the  season  and  near  the  great  day 
of  the  Comforter.  Hence,  also,  Hospitals  and  Guilds 
for  nurses  are  frequently  called  by  his  name.  (Note  the 
hymns  for  this  day  so  full  of  instruction.  Hymns,  161, 
162.)  The  Collect  is  a  beautiful  comment  on  the  endow- 
ments of  St.  Barnabas,  and  on  his  fidelity  in  using  all 
his  talents  for  his  Master's  honor. 

He  is  said  to  have  suffered  martyrdom  at  Salamis, 
where  he  was  beaten  and  stoned  by  the  Jews,  while 
preaching  in  their  synagogue.  The  ancient  "Epistle  of 
290 


St.  John  Baptist's  Day 

Barnabas,"  though  probably  not  his  work,  is  a  precious 
relic  of  antiquity,  and  should  be  read  by  all  Christians, 
as  a  memorial  of  primitive  piety.  In  the  Lesson  from 
Malachi  \ve  read  the  prophet's  description  of  what  a  true 
priest  and  Levite  should  be,  —  indeed,  such  an  one  as 
St.  Barnabas  was.  In  the  Evening,  Isaiah's  well-known 
chapter,  "  Comfort  ye,  comfort  ye  my  people,  saith  your 
GOD,"  reminds  us  of  the  Son  of  Consolation.  The  Sec- 
ond Lessons  contain  portions  of  the  history  of  St.  Bar- 
nabas, and  complete  the  Church's  Bible  Lesson  for  this 
day,—  all  of  it  full  of  interest  and  instruction. 


St.  3obn  Baptist's 

OF  the  minor  feasts,  this  is  one  of  the  greatest.  It 
marks  the  exact  half-year  from  Christmas,  and  reminds 
us  that  our  Lord's  forerunner  was  just  six  months  older 
than  Himself  ;  at  the  same  time,  it  waits  on  Christmas, 
as  the  Baptist  did  on  Christ,  giving  us  much  instruction 
and  devotional  material  that  bears  directly  on  the  Incar- 
nation of  the  Son  of  GOD. 

In  the  Southern  Hemisphere  it  is  the  winter-feast, 
which  renews  to  our  devoted  missionaries  the  recol- 
lections of  the  Northern  Christmas  they  have  left  be- 
hind them.  With  us,  'tis  the  sweet  feast  of  midsummer, 
of  the  longest  twilight  and  shortest  night,  and  of  the 
fragrant  hay-harvest.  How  appropriate,  then,  is  the 
imagery-  of  the  Epistle  !  —  '  '  All  flesh  is  grass,  and  all  the 
goodliness  thereof  is  as  the  flower  of  the  field." 

The  Epistle  is  well  chosen,  as  containing  a  detailed 
and  direct  prophecy  of  the  first  advent  and  of  the 
Messiah,—  of  whom  the  Baptist  was  the  precursor,  — 
291 


St.  John  Baptist's  Day 

while  it  no  less  explicitly  predicts  the  Baptist  himself  as 
"  the  voice  of  one  crying  in  the  wilderness."  The  Gos- 
pel is  the  history  of  his  marvellous  birth,  and  contains 
the  hymn  of  his  father  Zacharias.  In  the  Collect,  we 
commemorate  the  Nativity  of  the  Baptist,  though,  in  all 
other  cases,  we  celebrate  the  deaths  of  the  Saints.  For 
this,  there  are  two  reasons  :  he  was  sanctified  from  his 
mother's  womb,  (St.  Luke  i.  15,)  in  which  he  did  homage 
to  the  Redeemer's  presence  before  He  was  born  ;  and 
again,  the  angel  prophesied  that  "  many  shall  rejoice  at 
his  birth."  His  birth  was,  in  fact,  a  pledge  of  the  better 
birth  of  Messiah  the  Prince,  and  this  is  the  great  reason 
why  it  is  thus  commemorated.  But  the  language  of  the 
Collect  may  be  said  to  epitomize  the  whole  history  of 
this  greatest  of  prophets,  and  to  condense,  in  a  very 
happy  manner,  the  practical  benefit  to  be  derived  from  it 
by  us. 

The  First  Morning  Lesson  is  Malachi's  prophecy, 
"Behold,  I  will  send  My  Messenger,  and  He  shall  pre- 
pare the  way  before  Me";  while  the  First  Evening  Les- 
son contains  the  same  prophet's  not  less  memorable 
prediction  concerning  Him,  "Behold,  I  will  send  you 
Elijah."  The  Second  Lessons  at  Morning  and  Evening 
Prayer  relate  the  history  of  St.  John,  in  the  fulfilment  of 
these  prophecies.  It  will  be  observed  that  he  came  out 
of  the  wilderness,  not  only  "  in  the  spirit  and  power  of 
Elijah,"  but  in  the  same  wild  raiment,  identified,  in 
every  respect,  with  the  former  prophet,  at  least  officially. 
So  that  it  seemed  as  if  the  same  Elijah,  who  never  died, 
but  went  up  in  a  chariot  of  fire  to  GOD,  had  again  re- 
sumed his  ministry  on  earth,  as  it  were,  at  the  point 
where  it  was  so  suddenly  broken  off.  It  is  very  im- 
portant, as  a  help  to  the  avoiding  of  bald  literalities,  to 
observe  how  the  Old  Testament  promises  were  fulfilled 
292 


St.  John  Baptist's  Day 

in  this  respect.  Elijah  was  promised,  because  a  definite 
idea  of  the  coming  prophet  was  given  by  that  name ; 
whereas  no  idea  at  all  would  have  been  imparted  had 
Malachi  used  the  name  of  "John"  in  his  oracles.  So 
the  Messiah  is  often  promised  in  the  Old  Testament 
under  the  name  of  "David,"  because  David  was  His 
type,  as  well  as  his  ancestor. 

St.  John  Baptist  did  not  belong  to  the  Christian  dis- 
pensation ;  nor  was  his  baptism  in  any  sense  Christian 
baptism.  It  was  only  an  introduction  to  the  Gospel,  as 
he  himself  shows,  and  as  the  practice  of  the  Apostles  to  re- 
baptize  his  converts  fully  confirms.  (Compare  St.  Mark 
i.  8,  and  Acts  xix.  1-5.)  He  lived  and  died  under  Moses, 
and  "  the  least  in  the  kingdom  of  heaven  was  greater 
than  he,"  because  it  is  a  greater  thing  to  be  a  chosen 
member  of  the  Bridegroom's  family  than  to  be  merely 
the  Bridegroom's  friend.  (St.  John  iii.  29.)  But  he  was 
the  greatest  born  of  women  until  JESUS  ;  because,  as  the 
last  of  all  the  prophets,  he  was  the  immediate  index  and 
usher  of  Him  of  "whom  Moses  in  the  Law,  and  the 
Prophets  did  write."  He  gave  all  prophecy  its  point 
and  application,  when  he  directed  it  to  the  Saviour  per- 
sonally, saying,  "  Behold  the  Lamb  of  GOD";  and  when 
he  identified  the  Messiah,  and  manifested  Him  personally 
to  Israel,  at  His  baptism,  after  four  thousand  years  of 
promise  and  of  foreshadowings.  When  we  reflect  how 
great  was  the  Baptist  then,  as  compared  with  Moses  and 
all  the  prophets,  let  us  reflect  on  the  testimony  he  gives 
to  the  Divinity  of  Christ,  by  saying  of  Him,  "  He  was 
before  me" — "whose  shoe's  latchet  I  am  not  worthy  to 
unloose." 

Let  us  consider,  too,  that  the  Last  of  the  Prophets 
was  the  preceptor  of  St.  Andrew  and  St.  John,  who 
were  the  first  members  of  the  Apostolic  company,  and 
293 


St.  Peter's  Day 

that  he  himself  transferred  them  to  JESUS,  (St.  John  i. 
37,)  so  that  in  him  and  them  is  fulfilled  in  a  measure  that 
which  is  said  of  the  foundation  of  the  Catholic  Church, 
upon  "Apostles  and  Prophets,  JESUS  CHRIST  Himself 
being  the  Chief  Corner-Stone. " 

The  profound  humility  and  fidelity  of  this  great 
prophet  are  among  the  most  conspicuous  of  his  charac- 
teristics. He  was  but  a  "  voice"  to  proclaim  the  Lord  ; 
and  fulfilling  that  office,  he  was  ready  to  decrease.  Yet 
what  unmingled  eulogy  he  receives  from  his  Master ! 
He  was  ' '  a  burning  and  a  shining  light. ' '  He  was  ' '  more 
than  a  prophet."  He  was  "the  greatest  among  those 
born  of  women."  He  seems  to  have  lived  and  died  al- 
most without  a  fault. 


St.  Peter's 

ST.  PETER  was  "the  very  chief est  of  the  Apostles," 
until  St.  Paul,  who  "was  not  a  whit  behind  him,"  be- 
came, in  fact,  his  superior,  realizing  our  Lord's  own  in- 
timation, addressed  to  St.  Peter,  that  there  were  "  last, 
who  should  be  first."  His  Apostleship  was  limited  to 
the  Jewish  Church,  while  St.  Paul's  was  almost  of  uni- 
versal jurisdiction,  the  Apostleship  of  the  Nations.  The 
seat  of  St.  Peter's  jurisdiction  was  Antioch  ;  but  he  was 
probably  a  prisoner  and  a  martyr  at  Rome,  where  he 
seems  to  have  suffered,  with  St.  Paul,  under  Nero.  He 
was  crucified,  and  that  (at  his  own  request)  with  his 
head  downward ;  for  he  felt  himself  unworthy  to  suffer 
in  the  same  manner  as  his  Master  had  suffered. 

But  St.  Peter  had  some  personal  distinctions  which 
were  all  his  own.  To  him  Christ  gave  the  name  of 
294 


St.  Peter's  Day 

Cephas  ;  and  to  him,  as  the  foremost  Apostle,  were  first 
promised  the  keys  of  the  kingdom,  in  token  that  he 
should  admit  the  first  Jews  to  the  Church,  and  also  the 
first  Gentiles  ;  thus  laying  the  first  lively  stones  upon  the 
Rock,  CHRIST  JESUS,  and  beginning  the  holy  fabric  of 
the  Apostolic  Church.  It  must  always  be  borne  in  mind 
that  Christ  is  the  Rock,  and  St.  Peter  only  a  Stone,  ac- 
cording to  Scripture  ;  and  that  He  Himself  shows  us 
how  all  believers  may  acquire  the  name  of  Cephas,  by 
becoming  built  on  that  Living  Stone,  the  true  Messiah. 
(I.  Peter  ii.  4. )  Among  the  Apostles,  St.  Peter  was  un- 
doubtedly the  Symbol  of  the  Church's  Unity,  even  as  the 
other  Apostles  were  of  its  Universality  ;  but  the  limits 
of  his  dignity  and  precedence  among  the  Apostles  have 
been  already  spoken  of  in  connection  with  the  Fifteenth 
Sunday  after  Trinity.  His  primacy  was  personal,  and 
could  not  be  entailed,  and  it  had  nothing  in  it  of  a  supre- 
macy or  "  lordship  over  GOD'S  heritage." 

In  the  Second  Morning  Lesson,  we  have  the  threefold 
charge  given  to  St.  Peter  by  the  risen  Lord,  "Feed  My 
sheep,"  and  the  First  Lesson  has  reference  to  that  con- 
taining (as  the  heading  of  the  chapter  phrases  it)  "a 
reproof  of  the  shepherds.  GOD'S  judgment  against 
them — His  providence  for  His  flock,  the  kingdom  of 
Christ." 

The  Lessons  at  Evening  Prayer  recount  the  exalted 
commission  given  to  Joshua  the  High  Priest,  kindred  to 
that  which  St.  Peter  received — and  in  the  story  from  the 
Acts  the  memorable  testimony  given  by  St.  Peter  before 
the  Council  at  Jerusalem,  in  behalf  of  the  LORD  JESUS. 

In  the  Collect  there  is  a  beautiful  allusion  to  the  pre- 
eminent Apostleship  of  St.  Peter,  as  he  is  made  the 
model  of  all  worthy  bishops  and  pastors  who  have  suc- 
ceeded him.  The  phraseology  of  this  Collect  is  in  part 
295 


St.  James'  Day 

borrowed  from  St.  Peter's  own  language,  in  one  of  his 
Epistles,  while  it  is  based  on  that  touching  incident  irr 
his  history,  when,  as  he  had  thrice  denied  the  Lord,  he 
was  made  to  profess  Him  thrice,  and  as  often  was  rein- 
stated in  His  ministry,  by  the  words  —  "  Feed  my  lambs, 
feed  my  sheep."  In  the  Epistle,  we  have  the  history 
of  St.  Peter's  imprisonment  under  Herod,  and  of  his 
deliverance  by  the  angel  ;  while  the  Gospel  is  that 
sublime  passage  in  which  he  who  was  formerly  called 
Simon,  received  the  name  of  Peter,  in  reward  for  that 
bold  confession  in  which  he  recognized  JESUS  as  the 
Rock  of  Ages. 


St.  Sanies' 

THE  Apostle  called  St.  James  the  Great  was  the 
brother  of  St.  John,  and  shared  with  him  the  name  —  "  a 
Son  of  Thunder."*  He  was  a  son  of  Zebedee,  and 
drank,  first  of  all  the  Apostles,  of  his  Master's  cup  of 
martyrdom,  as  his  brother  drank  it  latest.  Putting  the 
narratives  of  the  Epistle  and  the  Gospel  together,  we  see 
this  fact  in  a  strong  light,  and  it  is  a  little  striking,  that, 
whereas  he  is  surnamed  "the  Great,"  the  strife  to  be 
greatest  should  be  one  of  the  most  memorable  events  in 
his  history.  Note  the  text,  "Whosoever  will  be  great 
among  you,  let  him  be  your  minister." 

In  the  Collect,  his  prompt  obedience,  and  sacrifice  of 
worldly  interests  and  affections,  are  made  our  example. 
He  was  admitted  with  Peter  and  John  to  the  most  sacred 
privacies  of  the  LORD  JESUS  ;  and  the  cheerfulness  with 
which  he  suffered  death  is  said  to  have  converted  his 

*  See  St.  Mark  iii,  17. 
296 


The  Transfiguration 


accuser,  who,  breaking  out  into  a  confession  of  Christ, 
was  beheaded  with  the  same  sword. 

The  First  Lessons  seem  to  have  been  chosen  because  of 
the  staunch  witness  borne,  like  St.  James' ,  by  the  prophets 
Elijah  and  Jeremiah  in  their  day.  All  true  servants  of 
GOD  in  every  age  must  "bear  witness  unto  the  truth." 
Indeed,  the  very  word  "martyr"  means  "a  witness." 

In  the  Second  Lessons  are  narrated  by  St.  Mark  and 
St.  Luke,  the  calling  of  St.  James  to  be  an  Apostle,  and 
the  incident  wherein  he  and  his  brother  John  manifested 
the  spirit  which  gained  for  them  from  the  Master  the 
name  "  Boanerges,"  "  Sons  of  Thunder." 

ft* 

ZTbe  transfiguration 

UNFORTUNATELY  for  its  general  observance  this  Fes- 
tival falls  at  a  season  when  our  congregations  are  scat- 
tered on  seaside  and  mountain, — where,  alas  !  church- 
going,  even  if  possible,  is  not  largely  practiced  ;  and  also 
at  a  time  when  in  the  large  cities  many  Churches  are 
"  closed  during  the  hot  weather."  Hence,  except  when 
the  Feast  occurs  on  Sunday,  most  of  our  people  fail  to 
reap  the  advantage  which  must  come  from  a  devout  par- 
ticipation in  its  services. 

The  Collect,  Epistle,  and  Gospel  need  no  comment, 
except  as  they  are  the  latest  admitted  to  the  sacred  pre- 
cincts of  the  Prayer-Book. 

The  Lessons  also  carry  their  appropriateness  on  their 
face,  contrasting  the  "ministration  of  condemnation" 
which  was  indeed  glorious,  with  the  "ministration  of 
righteousness,"  which  exceeds  in  glory  ;  and  giving 
promise  of  the  "Son  of  righteousness"  to  arise  "with 
healing  in  His  wings." 

297 


The  Transfiguration 

It  is  interesting  to  note  how  two  of  the  three  Apostles 
who  were  present  vouched,  later,  for  the  reality  of  the 
Transfiguration. 

St.  Peter  says,  "We  were  eye-witnesses  of  His  maj- 
esty, "  " .  .  .  this  voice  which  came  from  heaven  we 
heard  when  we  were  with  Him  in  the  holy  mount." 

St.  John  testifies,  "We  beheld  His  glory,  the  glory  as 
of  the  Only  Begotten  of  the  Father." 

The  third  witness,  St.  James,  was  earliest  of  all  the 
Apostles  called  to  suffer  martyrdom,  and  thus  to  drink 
of  the  cup  of  suffering  with  the  Master,  as  he  had  at  the 
Transfiguration  shared  His  momentary  triumph. 

It  is  difficult  to  explain  in  few  words  the  significance 
of  this  event  in  our  Blessed  Lord's  earthly  life.  It  was 
a  transcendent  Epiphany, — a  "manifesting  forth  His 
glory"  far  surpassing  any  at  other  times  accorded.  It 
was,  indeed,  the  glory  "as  of  the  Only  Begotten  of  the 
Father."  Being  found  in  fashion  as  a  man,  he  was 
about  to  humble  Himself  yet  further  to  man's  lowest 
estate,  and  that  by  the  accursed  death  of  the  cross. 

And  here  on  the  mount,  just  at  this  point,  came  the 
Father's  attestation  to  the  Saviour's  Divinity,  "This  is 
my  beloved  Son,  hear  Him."  And  in  Moses  and  Elias 
we  are  reminded  how  both  the  Law  and  the  Prophets 
bore  no  other  witness,  they  all  "testified  of  Him."  It 
is  written,  that  after  the  Resurrection,  "  beginning  with 
Moses  and  all  the  Prophets,  JESUS  expounded  in  all  the 
scriptures  the  things  concerning  Himself." 

He  who  would  understand  his  Bible  must  never  lose 
sight  of  this  unifying  thread  running  through  all  the 
Sacred  Book  from  Genesis  to  Revelation.  He  must 
learn  to  perceive  this  pure  Light  which  transfigures  the 
whole  Bible  as  with  the  presence  of  the  Son  of  GOD, 
the  Incarnate  Word. 

298 


St.  Bartholomew's  Day 

We  must  not  fail,  too,  to  remind  ourselves  that  as  our 
Lord's  Divinity  irradiated  and  transfigured  His  Hu- 
manity, and  His  Presence  makes  the  written  word  a 
Revelation,  so  also  does  He  make  glorious  the  sacra- 
ments and  ordinances  of  the  Church  in  which  He  dwells, 
and  which  is  the  "fulness  of  Him  that  filleth  all  in  all." 


St.  :JBartbolome\x>'s 

ST.  BARTHOLOMEW  is  commonly  supposed  to  be  Na- 
thanael,  the  companion  of  Philip,  and  the  Israelite  "in-: 
deed,  in  whom  there  is  no  guile."  He  is  said  to  have 
preached  in  Persia,  and,  when  he  came  to  suffer  for  his 
testimony,  to  have  been  flayed  alive. 

The  Collect  is  a  commemoration  of  the  sincerity  and 
purity  of  the  Apostle's  preaching  and  example.  The 
Epistle  seems  to  be  a  supplement  to  the  feast  of  St.  Peter, 
and  the  Gospel  to  that  of  St.  James  :  so  that  the  last  two 
Saints'  Days  lend  their  spirit  to  this.  The  unity  and 
equality  of  the  Apostolic  College  are  signified  in  both  ;  for 
what  is  said  of  one,  is  said  of  all :  "  by  the  hands  of  the 
Apostles  were  many  signs  and  wonders  wrought."  And 
in  their  company,  no  one  was  greatest :  Christ  had  or- 
dained— "it  shall  not  be  so  with  you."  Together  they 
labored  and  suffered,  and  together  "they  shall  sit  on 
thrones." 

It  is  distinctly  with  reference  to  the  identity  of  Barthol- 
omew and  Nathanael  that  the  Lessons  are  chosen,  the 
Vision  of  Jacob  at  Bethel,  Nathanael' s  introduction  to 
our  Lord  ;  Moses'  prediction  of  the  Great  Prophet  that 
should  come,  whom  Nathanael  recognized ;  and  St. 
299 


St.  Matthew's  Day 

Peter's  exhortation  to  be  like  Nathanael,  humble,  docile, 
and  without  guile. 

It  is  melancholy  that  the  festival  of  this  guileless  Apos- 
tle is  forever  associated  with  the  treachery  and  malice  of 
the  Massacre  in  France  in  the  year  1572.  Oh,  for  the  day 
of  a  restored  unity,  when  all  Christians  shall  be  like  their 
Master,  "in  whose  mouth  there  was  found  no  guile  !" 


St.  fifeattbew's 

ST.  MATTHEW,  or  Levi,  is  to  be  thought  of,  not  only 
as  a  rich  man,  but  as  one  of  a  class  which  the  Jews 
esteemed  to  be  hopelessly  depraved.  In  his  conversion, 
there  is  a  signal  instance  of  grace  overcoming  the  deceit- 
fulness  of  riches,  and  also  the  enslaving  effect  of  an 
unhappy  position  and  reputation.  The  publican  was 
supposed  to  be  what  a  heartless  usurer  is,  and  he  was 
even  more  detested,  because  he  was  an  instrument  of 
foreign  tyranny.  He  paid  the  Roman  government  a 
certain  sum,  and  was  permitted  to  collect  it,  with  excess- 
ive increase,  from  a  certain  district  of  his  native  land. 
Levi  was  actually  engaged  in  this  business,  and  seated 
at  the  receipt  of  custom,  when  Christ  called  him  to  be  an 
Apostle.  Who  knows  but  he  was  the  identical  Publican 
who  is  elsewhere  constrasted  with  a  certain  Pharisee? 
He  had  repented  of  his  sins,  and  was  performing  his 
duties  equitably  and  mercifully.  JESUS  bade  him  leave 
this  pursuit,  and  the  accumulation  of  wealth,  and  become 
a  follower  of  Him,  in  poverty  and  death.  What  an  ex- 
ample —  when,  at  the  word,  he  arose  and  left  all,  and 
followed  JESUS  !  Our  Lord's  accepting  a  banquet  in  his 
house,  and  sitting  down  to  eat  with  publicans  and  sinners, 
300 


St.  Matthew's  Day 

is  a  proof  of  the  worldly  comfort  which  St.  Matthew  gave 
up  to  become  an  Apostle  :  and,  at  the  same  time,  it  fur- 
nished a  rebuke  to  the  Pharisees,  who  were  thus  taught 
that  Christ  came  to  call  sinners  to  repentance.  As  a 
commentary  on  this  Gospel,  we  have  the  Epistle,  in 
which  Mammon,  or  the  god  of  this  world,  is  shown  to  be 
the  agent  of  spiritual  blindness,  in  the  unbelieving.  We 
cannot  serve  GOD  and  Mammon  ;  and  they  who  are 
blinded  by  the  glare  of  gold,  cannot  see  the  light  of  the 
glorious  Gospel.  The  Collect  is  a  prayer  for  deliverance 
from  this  awful  condition  of  blindness,  and  hardness 
of  heart. 

The  Morning  Lesson  from  I.  Kings  contains  the  story 
of  the  calling  of  Elisha  to  succeed  Elijah.  The  Second 
Lessons  record  by  the  hands  of  St.  Luke  and  St.  Mark  the 
same  incidents  as  those  which  we  read  from  St.  Matthew 
in  the  Gospel  for  the  day.  The  First  Lesson  at  Evening 
Prayer  tells  of  the  true  uses  of  wealth  by  generous  giving 
to  the  Lord,  in  contrast  with  the  devotion  to  Mammon, 
"the  god  of  this  world,"  rebuked  in  the  Epistle. 

St.  Matthew  is  the  Evangelist  to  whom,  under  GOD, 
its  great  Inspirer  and  Giver,  we  owe  the  first  Gospel. 
He  is  said  to  have  suffered  martyrdom  among  the  Par- 
thians.  It  is  usual  to  represent  him  with  an  Angel  near 
at  hand,— as  St.  Mark  is  pictured  with  the  Lion,  St.  Luke 
with  the  Bullock,  and  St.  John  with  the  Eagle.  These 
emblems  (as  was  said  under  St.  Mark's  Day)  signify  the 
characteristic  feature  of  each  Gospel ;  the  Angel  with 
"man's  face"  betokening  the  exhibition  of  our  Lord's 
humanity,  which  angels  desired  to  look  into  ;  the  Lion, 
His  royalty  ;  the  Ox,  His  patience,  and  preparation  for 
sacrifice,  and  hence  His  Priesthood  ;  while  the  Eagle  sig- 
nifies His  Divinity,  with  the  assertion  of  which  St.  John 
begins  his  Gospel,  as  an  eagle  flies  up  to  the  sun  and 
301 


Michaelmas 

fixes  his  eye  upon  the  brightness  of  its  glory.  The  em- 
blems are  borrowed  from  the  heavenly  creatures  of  the 
Apocalypse,  ( Rev.  iv.  7  ;  also  Ezek.  i.  10, )  called  beasts 
in  our  version,  but  more  properly  living-ones. 


fniicbaelmas 

THE  feast  of  St.  Michael  and  All  Angels  is  designed 
to  keep  before  our  minds  the  relation  of  Angels  to  the 
Church  of  Christ,  as  being  concerned,  as  well  as  our- 
selves, in  the  Saviour's  Mission ;  as  being,  with  us, 
members  of  His  mystical  body  ;  as  being  guardians  of 
our  souls,  and  ministers  to  our  bodies,  in  life  and  in 
the  hour  of  death.  All  this,  and  much  besides,  that  is 
affirmed  of  Angels,  we  should  devoutly  consider  and 
bring  to  mind  on  this  day.  Michael  is  called  a  Saint, 
just  as  Gabriel  is  called  a  Man,  (Daniel  ix.  21,)  to  as- 
sure us  of  the  great  truth  that — 

"  Angels  and  living  Saints,  and  dead, 
But  one  Communion  make." 

In  the  Prophet  Daniel,  moreover,  (iv.  13,  17,)  the  name 
of  Saints,  or  holy  ones,  is  especially  given  to  the  Angels. 
The  Epistle  is  the  vision  of  St.  Michael  contending 
with  the  Devil,  as  related  by  St.  John.  "They  that  be 
with  us,  are  more  than  they  that  be  with  them,"  said 
Elisha,  (II.  Kings  vi.  16, )  a  fact  which  should  animate 
us  always  to  "resist  the  devil,"  knowing  that,  if  we  do 
so,  "he  will  flee  from  us."  The  Gospel  asserts  that 
little  children  have  the  highest  Angels  for  their  heavenly 
sponsors  :  as  we  elsewhere  learn,  that  every  repenting 
sinner  gives  joy  to  some  of  the  heavenly  host.  The  Col- 
302 


Michaelmas 

lect  teaches  us  to  address  prayer  and  praise  to  GOD  only, 
for  the  services  of  Angels,  thus  strictly  observing  the 
precept,  and  avoiding  the  danger,  pointed  out  in  St. 
Paul's  Epistle  (ii.  13)  to  the  Colossians. 

The  special  Psalms  are  full  of  allusions  to  the  angelic 
hosts,  and  are  not  without  hints  that  the  processes  of 
Nature  are  wrought  by  their  agency. 

The  First  Lesson  not  only  contains  the  story  of  Jacob 
wrestling  with  "the  Angel  of  the  Covenant,"  who  is  the 
Word  of  Gop,  but  begins  with  the  fact  that  a  host  of 
GOD'S  Angels  encountered  him,  at  a  certain  place,  pos- 
sibly to  recall  to  mind  his  youthful  vision  at  Bethel.  The 
Second  Lesson  is  the  history  of  a  signal  service  rendered 
by  an  Angel  to  the  infant  Church,  in  Jerusalem.  In  the 
First  Evening  Lesson  we  are  warranted  in  the  belief  that 
St.  Michael  was  the  Guardian  Angel  of  the  Jewish 
Church  and  nation,  and  that  fallen  Angels  withstood 
him,  in  behalf  of  heathen  nations.  The  Second  Even- 
ing Lesson  brings  to  us  St.  John's  glorious  picture  of 
the  rapture  and  adoration  of  the  Angels  and  the  Re- 
deemed in  heaven.  Let  us  never  forget,  while  we  bless 
GOD  for  the  "elect  Angels," — those  who  kept  their  first 
estate, — that  we  have  renounced  the  devil  and  all  his 
works,  and  that  he  goeth  about  seeking  to  destroy  us. 
It  is  all-important  that  the  personality  and  power  of 
Satan  should  be  kept  before  us,  so  long  as  we  are  in  the 
body,  in  order  that  we  may  maintain  our  fight  against 
him,  and  conquer  him,  after  the  example  of  Christ.  And 
it  is  very  important  in  this  materialistic  age  to  emphasize 
the  existence  of  a  spiritual  world  close  to  us,  all  about 
us,  filled  with  spiritual  existences,  the  ministers  of  GOD, 
and  the  friends  and  fellow-servants  of  men. 

Let  us  be  sure  to  avoid  that  thoughtless  falsehood 
which  teaches  children  that  they  are  to  become  Angels 


St.  Luke's  Day 

when  they  die.  That  cannot  be.  The  Angels  are  an 
entirely  different  order  of  beings  from  ourselves.  We  can- 
not and  shall  not  change  our  nature  at  death.  The  "  Re- 
deemed by  the  Blood  of  Christ"  shall  be  exalted  even 
above  the  angels.  Hence,  the  value  of  this  Festival  to 
send  us  to  our  Bibles,  and  to  enable  us  the  better  to 
heed  the  Church's  teaching  about  these  Heavenly  mem- 
bers of  the  one  Family  of  GOD.  Read,  in  addition  to 
the  appointed  Scriptures,  Col.  i.  16  ;  Heb.  i.  13,  14  ; 
ii.  5-10,  and  especially  verse  16,  and  ponder  the  fine 
hymns  appropriate  to  this  Festival,  170,  171,  398,  476. 


St.  Olufee's 

TO-DAY  we  celebrate  the  holy  memory  and  example 
of  the  sublime  Evangelist  who  was  the  companion  and 
fellow-laborer  of  St.  Paul,  and  who,  after  enriching  the 
Church  with  his  Gospel,  proceeded  to  set  forth  the  Acts 
of  the  Apostles,  the  Gospel  of  the  Holy  Ghost.  He  is 
the  earliest  historian  of  the  Church,  whose  narrative  we 
may  be  sure  has  no  error,  nor  any  coloring  of  human 
prejudice  or  partiality.  He  was  originally  a  physician  ; 
and  although  it  is  supposed  that  he  was  a  freedman,  and 
therefore  originally  a  slave,  it  cannot  be  doubted  that  he 
was  a  man  of  education,  and  of  highly  refined  intelli- 
gence. All  his  gifts  he  nobly  devoted  to  the  service  of 
Christ,  and  finally,  at  an  advanced  age,  he  suffered  mar- 
tyrdom in  Greece,  being  hanged  upon  an  olive-tree. 
Those  who  think  that  he  was  a  painter  have  much  reason 
so  to  think,  for  he  is  the  most  pictorial  of  the  Evangelists, 
and  by  his  use  of  words  he  makes  cartoons  of  the  story 
of  the  Messiah. 

3°4 


St.  Luke's  Day 

In  the  Collect  we  have  a  curious  and  unique  specimen 
of  ingenuity,  in  the  adaptation  of  spiritual  significance 
to  historical  fact.  Luke,  the  Physician,  is  seen  in  the 
work  of  the  Gospel,  as  a  dispenser  of  remedies  to  the 
souls  of  men  ;  not  so  much  abandoning  his  occupation, 
as  turning  his  skill  to  the  higher  part  of  human  nature. 
We  pray,  therefore,  that  we  may  be  healed  by  the  medi- 
cines of  the  truth  he  has  delivered. 

The  Epistle  furnishes  evidence  of  the  fidelity  of  St. 
Luke  at  a  critical  period  in  the  life  and  labors  of  St.  Paul, 
when  he  was  deserted  by  friends  and  greatly  persecuted 
by  enemies.  The  Gospel  is  a  specimen  of  the  Evange- 
list's own  pages,  and  is  chosen  as  a  hint  that  he  was, 
originally,  one  of  the  seventy  disciples. 

The  First  Morning  Lesson  is  that  wonderful  description 
of  the  Physician  in  the  apocryphal  Book  Ecclesiasticus, 
with  admirable  advice  for  both  patient  and  doctor  :  "  My 
son,  in  thy  sickness  be  not  negligent :  but  pray  unto  the 
Lord  and  He  will  make  thee  whole.  .  .  .  They  shall  also 
pray  unto  the  Lord,  that  He  would  prosper  that  which 
they  give  for  ease  and  remedy  to  prolong  life." 

The  First  Evening  Lesson  is  an  excellent  example  of 
such  advice  obeyed, — for  Hezekiah,  in  his  sickness,  not 
only  made  use  of  the  remedy  prescribed  by  the  prophet, 
but  also  cried  unto  the  Lord.  The  Second  Lessons  are 
from  the  writings  of  St.  Luke,  and  contain  his  two  prefaces 
addressed  to  Theophilus,  for  whom  the  Evangelist  in- 
dited his  Gospel  and  the  Acts. 

Guilds  of  Physicians,  and  sometimes  Hospitals,  are 
named  after  this  Beloved  Physician,  "whose  praise  is  in 
the  Gospel." 


Feast  of  SS.  Simon  and  Jude 


jfeast  of  SS.  Simon  ano  3uoe 

THE  unity  of  the  Church  is  the  subject  presented  in  the 
Collect  to-day,  as  founded  in  the  Apostolic  doctrine  and 
fellowship. 

The  Epistle  from  St.  Jude  sets  forth  the  sin  of  schism, 
and  the  duty  of  "  contending  earnestly  for  the  faith  once 
delivered  to  the  saints."  In  the  Gospel,  our  Saviour 
promises  the  Spirit  of  Truth  to  the  Church,  and  identifies 
the  testimony  of  the  Apostles  with  the  testimony  of  the 
Spirit ;  while  He  foretells  that  it  shall  be  hated  and 
opposed,  and  that  its  friends  must  suffer  for  the  Truth's 
sake.  In  the  fraternity  of  two  Apostles  in  the  same  feast, 
the  entire  concord  of  the  primitive  faithful  is  symbolized  ; 
an  example  of  unity  being  made  the  basis  of  our  prayers 
for  the  same. 

Of  St.  Simon  we  know  very  little  :  he  was  surnamed 
Zelotes,  and  also  the  Canaanite  ;  and  some  have  imagined 
that  he  was  the  bridegroom  at  the  Marriage  in  Cana.  St. 
Jude  is  much  more  prominent  as  an  Apostle  :  he  is  named 
Thaddseus,  and  Lebbaeus,  and  is  once  distinguished  from 
the  traitor  by  the  suffix,  "  not  Iscariot."  We  may,  per- 
haps, safely  suppose  him  the  brother  of  Simon  the  Ca- 
naanite, (St.  Matt.  xiii.  55,)  and  also  of  St.  James  the 
Less.  He  was  "the  Lord's  brother,"  therefore,  as  St. 
James  was, — his  cousin-german, — as  has  been  explained 
in  speaking  of  that  Apostle.  His  bold  and  spirited  Epistle 
gives  us  an  idea  of  his  character,  as  does  also  his  ques- 
tion, at  the  Last  Supper,  "  Lord,  how  is  it  that  thou  wilt 
manifest  thyself  unto  us,  and  not  unto  the  world?" 

During  the  persecution  which  raged  under  the  tyrant 
Domitian  two  young  men  were  accused  before  him,  as 
of  the  seed  royal  of  David,  and  relatives  of  the  LORD 
306 


Feast  of  SS.  Simon  and  Jude 

JESUS,  who  were  specially  obnoxious  as  likely  to  aspire 
to  empire  on  that  account,  and  to  be  favored  by  the 
Christians.  They  were  accordingly  closely  interrogated 
by  the  tyrant,  when  it  appeared  that  they  labored  with 
their  own  hands  as  small  farmers,  and  looked  only  to 
reign  with  Christ,  in  the  life  of  the  world  to  come.  On 
this,  they  were  contemptuously  dismissed,  and  the  per- 
secution ceased  ;  and  these  good  men  lived  till  the  time 
of  Trajan,  apparently  as  pastors,  if  not  bishops,  of  the 
Church.  They  were  the  grandchildren  of  St.  Jude,  and 
the  last  of  our  Lord's  kindred,  according  to  the  flesh,  of 
whom  history  makes  mention. 

The  First  Lesson  in  the  Morning  prophesies  of  the 
true  Foundation  Stone,  the  precious  Corner-Stone  who 
is  the  centre  and  source  of  all  true  Unity;  and  in  the  Even- 
ing Lesson  the  Holy  City  Jerusalem  is  promised  as  a 
like  symbol  and  means  of  Unity.  ' '  All  the  nations 
shall  be  gathered  unto  it,  to  the  name  of  the  Lord,  to 
Jerusalem.  ...  In  those  days  the  house  of  Judah  shall 
walk  with  the  house  of  Israel,  and  they  shall  come 
together  out  of  the  land  of  the  north  to  the  land  that  I 
have  given  for  an  inhabitance  unto  your  fathers." 

The  Second  Lessons  have  reference  to  St.  Jude.  On 
this  day  (as  indeed  on  every  day)  there  should  be  fer- 
vent prayers  for  Church  Unity  both  in  private  and  in 
Church.  There  are  appropriate  prayers  provided  in  the 
Prayer-Book,  not  only  in  the  Collect  for  the  Day,  but 
also  in  the  Collects  for  the  Fifth,  Twelfth,  Fifteenth,  Six- 
teenth, and  Twenty-second  Sundays  after  Trinity ;  the 
Prayer  for  Unity  on  page  38,  and  the  last  prayer  in  the 
Institution  Office,  page  554. 

The  following  short  Collect  may  profitably  be  used 
daily  at  noon  in  unison  with  thousands  of  those  who 
really  mean  "Thy  Kingdom  come,"  whenever  they  repeat 
3°7 


The  Feast  of  All  Saints 

the  Lord's  prayer.  It  is  the  prayer  recommended  by 
the  Association  for  Promoting  the  Unity  of  Christendom. 

O  LORD  JESUS  CHRIST,  who  saidst  to  Thy  Apostles  : 
Peace  I  leave  with  you,  my  peace  I  give  unto  you  :  Re- 
gard not  my  sins  but  the  faith  of  Thy  Church,  and  grant 
her  that  peace  and  unity  which  are  agreeable  to  Thy 
will,  who  livest  and  reignest  with  the  Father  and  the 
Holy  Ghost,  one  GOD,  world  without  end.  Amen. 

And  as  we  pray  for  unity,  let  us  cultivate  the  spirit  of 
unity,  and  drive  out  by  the  grace  of  GOD  the  narrow  and 
sectarian  spirit  which  makes  impossible  an  answer  to 
our  prayers.  May  all  who  profess  and  call  themselves 
Christians,  ourselves  included,  be  "  led  into  the  way  of 
truth,  and  hold  the  faith  in  unity  of  spirit,  in  the  bond 
of  peace,  and  in  righteousness  of  life." 


ZTbe  Jfeast  of  HU  Saints 

THE  Greeks  instituted  this  Festival  ages  before  it  was 
observed  in  the  West  ;  and  it  was  kept  on  the  Octave  of 
Pentecost,  —  our  Trinity  Sunday.  It  was  not  observed 
among  the  Latins  till  the  seventh  century,  when  the 
Pantheon  was  turned  into  a  Church,  and  dedicated  by 
this  name.  It  was  then  made  to  fall  on  the  first  of  No- 
vember. 

The  American  Indians  observed  that  what  is  called 
the  "Indian  Summer"  falls  at  this  season,  and  they 
called  it  the  "Summer  of  All  Saints."  It  is  a  peculiarity 
of  our  climate  which  is  very  much  in  keeping  with  the 
tender  associations  of  this  day. 

The  remarks  with  which  these  Minor  Festivals  have 
been  prefaced  in  this  book  may  serve  to  illustrate  its 
beautiful  Collect.  All  Saints  !  —  what  a  glorious  idea  ! 
308 


The  Feast  of  All  Saints 

The  General  Assembly  and  Church  of  the  First-Born, 
whose  names  are  written  in  heaven,  and  every  spirit 
of  just  men  made  perfect,  since  Abel  worshipped  or 
St.  Stephen  fell  asleep !  Jewels  in  the  crown  of 
JESUS  !  Lights  of  the  world,  and  the  salt  of  the  earth  ! 
Young  men  and  maidens,  matrons  and  little  children, 
gray-haired  sires  and  mothers  in  Israel !  Oh,  what 
images  are  called  up  by  the  very  name  of  this  feast, — 
which  is  "  a  pleasant  odor  like  the  best  myrrh,  as  gal- 
banum,  and  onyx,  and  sweet  storax,  and  as  the  fume  of 
frankincense  in  the  Tabernacle."  Nay,  it  is  as  the  sound 
of  the  Bridegroom's  coming,  and  in  a  moment  we  may 
see  the  bright  procession  marshalled,  and  crowding  to 
the  skies.  There  go  the  wise  virgins,  lamp  in  hand, 
and  loins  girded,  their  lights  trimmed  and  burning ; 
there  are  the  martyrs,  palm-branch  in  the  right  hand, 
and  in  the  left  knife,  and  sword,  and  wheel,  and  saw, 
and  faggot, — the  emblems  of  their  sufferings  :  Apostles, 
with  their  keys,  and  a  long  line  of  Bishops,  each  with  his 
pastoral  staff.  Then  comes  the  bright  band  of  cross- 
bearers,  -  the  Faithful,  the  Redeemed.  Oh,  their  crowns, 
their  harps,  their  amaranthine  chaplets,  their  vials  full  of 
odors  !  Say,  my  soul,  shalt  thou  be  with  these  when 
the  cry  goes  forth  at  midnight,  "  Behold,  the  Bridegroom 
cometh  !" 

All  the  Saints  who  are  uncalendared  are  commemo- 
rated, to-day,  with  those  who,  in  every  Christian  country, 
are  of  local  memory  and  renown.  To-day,  we  remember 
departed  friends  who  are  asleep  in  JESUS.  'Tis  a  day  to 
visit  graves  and  burial-places,  and  to  fling  wreaths  of 
remembrance  upon  the  spot  that  holds  beloved  dust. 
So  mourn  we — not  as  without  hope.  Hence,  we  keep 
the  feast  at  Church  ;  and  some  pastors  read  the  names 
of  all  parishioners  who  have  died  during  the  year,  in 
3°9 


The  Feast  of  All  Saints 

full  communion  with  the  Church  ;  and  then,  in  the 
Prayer  for  the  Church  Militant,  we  give  thanks  "for  all 
Christ's  servants  departed  this  life  in  His  faith  and  fear." 
The  Gospel  for  the  day  suggests  that  every  true  Chris- 
tian has  some  characteristic  of  piety  which  unites  him 
with  a  class, — one  is  meek,  and  another  is  merciful.  All 
are,  in  some  degree,  what  others  are,  but  each  leaves  an 
example  of  some  special  grace  ;  all  are  "entire,"  as  re- 
producing every  feature  of  Christ,  in  element,  but  each 
one  is  Christ-like  in  some  particular  in  which  he  has 
exercised  himself  especially.  The  Beatitudes  supply  us 
with  much  food  for  reflection  in  this,  also,  that  they  fur- 
nish such  a  contrast  to  the  characteristics  of  the  world's 
heroes.  The  world  "calls  the  proud  happy";  Christ 
blesses  the  "poor  in  spirit."  The  Epistle  teaches  us 
that  Christ  knows  all  His  faithful  ones;  and  that,  whether 
Jews  or  Gentiles,  all  have  been  marked  as  His  own,  and 
shall  be  gathered  from  every  kingdom  and  nation,  at  the 
fitting  time,  to  live  forever  in  His  presence.  Some  of  the 
prayers  in  the  Burial  Service  are  singularly  suited  to  the 
close  of  service  after  sermon  :  and  the  Introit  should  be 
Psalm  149.  The  special  Psalms  make  frequent  mention 
of  the  Gospel  Beatitudes  after  the  manner  of  those  who 
are  indeed  "the  Blessed." 

The  Lessons  from  the  Apocrypha  are  full  of  sublimity 
and  appropriateness  ;  they  may  be  regarded  as  noble 
proofs  of  the  hopes  and  aspirations,  coincident  with  ours, 
with  which  even  the  Old  Testament  Scriptures  animated 
the  Jewish  faithful,  before  Christ  came.  They  are, 
therefore,  in  effect,  canonical  Scripture,  in  the  shape 
of  ancient  hymns  ;  reflections  from  the  mind  of  the 
"Church  of  the  first-born."  We  see  in  them  a  full 
testimony  to  the  peace  of  departed  Christian  souls  in 
the  intermediate  place,  and  also  to  the  resurrection  of 
310 


The  Feast  of  All  Saints 

the  dead,  and  the  life  of  the  world  to  come.  The  Second 
Morning  Lesson  is  part  of  an  Inspired  Calendar,  and  a 
glorious  epitome  of  the  older  dispensation ;  while  the 
Second  Evening  Lesson  is  a  sublime  Hallelujah  chorus, 
and  a  prelude  to  the  Song  of  our  Salvation.  At  the 
close  of  the  All  Saints'  Feast,  while 

"  Fades  o'er  the  moor  the  brief  November  day," 

let  us  meditate  on  the  impressive  fact  that  this  Festival 
grows  richer  every  year,  with  fresh  harvestings  to  the 
garner  of  GOD.  Thousands  swell  the  Song  of  Victory 
this  year,  who  last  year  were  groaning  with  us  under  the 
burden  and  heat  of  the  day.  Soon  our  time  must  come. 
Oh,  in  that  hour  of  death,  and  in  the  day  of  Judgment, 
by  Thy  Cross  and  Passion,  good  Lord,  deliver  us ! 
Amen. 

What  more  beautiful  setting  forth  of  the  teaching  of 
this  day  than  that  which  the  I76th  Hymn  affords  : 

1  For  all  the  saints,  who  from  their  labors  rest, 
Who  Thee  by  faith  before  the  world  confessed, 
Thy  Name,  O  Jesu,  be  forever  blest. 

Alleluia. 

2  Thou  wast  their  Rock,  their  Fortress,  and  their  Might; 
Thou,  Lord,  their  captain  in  the  well-fought  fight ; 
Thou,  in  the  darkness  drear,  the  one  true  Light. 

Alleluia. 

3  Oh,  may  Thy  soldiers,  faithful,  true,  and  bold, 
Fight  as  the  saints  who  nobly  fought  of  old, 
And  win,  with  them,  the  victor's  crown  of  gold. 

Alleluia. 

4  O  blest  communion,  fellowship  divine  ! 
We  feebly  struggle,  they  in  glory  shine  ! 
Yet  all  are  one  in  Thee,  for  all  are  Thine. 

Alleluia. 
3" 


Thanksgiving  Day 


5  And  when  the  strife  is  fierce,  the  warfare  long, 
Steals  on  the  ear  the  distant  triumph-song, 

And  hearts  are  brave  again,  and  arms  are  strong. 

Alleluia. 

6  The  golden  evening  brightens  in  the  west  ; 
Soon,  soon  to  faithful  warriors  cometh  rest  ; 
Sweet  is  the  calm  of  Paradise  the  blest. 

Alleluia. 

7  But  lo  !  there  breaks  a  yet  more  glorious  day  ; 
The  saints  triumphant  rise  in  bright  array  ; 
The  King  of  glory  passes  on  His  way. 

Alleluia. 

8  From  earth's  wide  bounds,  from  ocean's  farthest  coast, 
Through  gates  of  pearl  streams  in  the  countless  host, 
Singing  to  Father,  Son,  and  Holy  Ghost. 

Alleluia. 

See  also  Appendix,  note  D. 


Dap 


* 


DAYS  of  thanksgiving,  specially  appointed  for  signal 
deliverances,  were  common  in  England  during  the  reigns 
of  Elizabeth  and  James  the  First  ;  but  the  origin  of  a 
Thanksgiving  Day,  of  annual  appointment,  to  praise  GOD 
for  the  fruits  of  the  earth,  is  attributed  to  the  early 
colonists  of  New  England.  They  deserve  all  praise  for  it  ; 
although  we  need  not  question  that  the  idea  was  borrowed 
from  the  Thanksgiving  Days  or  Harvest  Homes  to  which 
they  had  been  accustomed  in  the  bosom  of  their  Mother 
Church  ;  for  even  their  leader  was  willing  to  testify 
"  that  he  had  one  and  the  same  faith,  hope,  spirit,  and 

*  Prayer-Book,  pp.  319-322. 
3I2 


Thanksgiving  Day 


baptism  which  he  had  in  the  Church  of  England,  and 
none  other. ' ' 

What  was  a  partial  and  local  thing,  however,  our 
Church,  finding  it  in  keeping  with  her  own  system,  and  a 
sort  of  complement  to  the  Rogation  Fasts,  did  not  hesi- 
tate to  take  up  and  make  national, — appointing  the  First 
Thursday  in  November  as  the  day  of  annual  rejoicing 
before  the  Lord  for  the  ingatherings  of  harvest,  and 
"for  all  the  other  blessings  of  His  merciful  providence." 
The  day  is  made  mutable,  however,  in  deference  to  the 
Civil  Authority,  in  case  any  other  day  is  appointed  ;  and 
custom  has  made  it  the  last  Thursday  in  the  month, 
rather  than  the  first. 

The  sacrifice  of  prayer  and  thanksgiving  which  has 
been  appointed  for  this  Festival  is  worthy  of  its  purpose. 
It  is  a  giving  of  thanks,  from  first  to  last ;  and  if  it  could 
but  be  universally  adopted  and  used  by  the  Christians  of 
America  on  a  set  day  every  year,  it  would  make  the 
Feast  one  of  the  noblest  National  observances  that  can 
be  imagined.  For  the  lack  of  such  a  sen-ice,  the  day 
has  degenerated  among  its  hereditary  friends,  in  many 
parts  of  the  country,  and  is  often  kept  as  a  day  of  politi- 
cal harangues,  of  races  and  games,  with  betting,  gluttony, 
and  excess. 

The  Sentences  which  precede  the  ordinary  ones  at 
Morning  Prayer  are  very  striking,  particularly  the  open- 
ing Sentence,  "  Honor  the  Lord  with  thy  substance,  and 
with  the  first-fruits  of  all  thine  increase,"  etc.  The  In- 
vitafoiy,  which  takes  the  place  of  the  Venite,  is  also 
well  selected  ;  and,  on  a  bright  autumnal  morning,  sung 
with  spirit  in  the  great  congregation,  it  is  very  inspiring, 
especially  in  its  close  :— "  He  maketh  peace  in  thy  bor- 
ders, and  filleth  thee  with  the  finest  of  the  wheat."  It 
is  a  Song  of  Harvest-Home. 


Thanksgiving  Day 

The  Twentieth  Selection  ordinarily  is  then  said,  or  sung, 
the  isoth  Psalm,  with  which  it  concludes,  being  sung 
with  fine  effect  as  a  Doxology,  with  the  Gloria.  But  the 
minister  is  at  liberty  to  make  his  own  selection  of  Psalms, 
and  often  does  it  with  good  effect,  to  celebrate  particular 
or  local  blessings.  The  loyth  Psalm  is  always  appro- 
priate ;  and  the  Non  Nobis  Domine  has  been  appointed 
for  such  occasions  from  very  ancient  times,  as  the  great 
poet  records  of  the  days  of  Henry  V.,  into  whose  mouth 
he  puts  the  language, — 

"  Do  we  all  holy  rites  ; 
Let  there  be  sung  Non  Nobis  and  Te  Deum." 

The  First  Lesson  is  very  applicable  to  us,  as  the  de- 
scendants of  a  modern  colony,  in  many  temporal  re- 
spects like  that  of  Israel  in  Canaan.  The  Second  Les- 
son is  chosen  chiefly  for  the  words,  "  in  everything  give 
thanks. ' '  The  Special  Thanksgiving  is  chaste  in  language 
and  simple  in  construction,  and  so  is  the  beautiful  Col- 
lect for  the  day.  The  Epistle  and  Gospel  are  admirably 
selected,  with  reference,  evidently,  to  the  inculcating  of 
works  of  mercy  as  the  kind  of  thanksgiving  which  GOD 
prefers  to  mere  words  of  praise.  In  the  former,  note 
that  the  early  Christians  are  called  "  a  kind  of  first-fruits," 
which  is  language  that  looks  to  a  great  harvest  of  faith- 
ful men  at  the  last.  In  the  Gospel,  how  sublime  is  the 
epitome  of  GOD'S  bounties  to  us,  given  in  the  words  of 
Christ,  "  He  maketh  the  sun  to  rise  on  the  evil  and  on 
the  good,  and  sendeth  rain  on  the  just  and  on  the  un- 
just." 

So  many,  even  of  our  own  people,  seem  to  be  at  a  loss 
where  to  find  the  Service  for  this  day,  that  it  would  be 
well  for  the  minister  to  give  the  page  at  the  beginning  of 
the  Service  and  again  at  the  Epistle  ;  else  much  of  the 
value  of  the  Service  is  lost  for  the  bewildered  worshipper. 
3'4 


The  Communion  Service 

And  all  should  remember  that  there  can  be  no  true 
thanksgiving  without  beneficence,  —  others  must  share 
our  blessings  that  their  true  blessedness  may  be  ours. 
Money  and  gifts  must  flow  forth  to  the  poor  and  needy, 
according  to  the  exhortation  of  old  :  "Go  your  ways, 
eat  the  fat  and  drink  the  sweet,  and  send  portions  unto 
them  for  whom  nothing  is  prepared.  For  this  day  is 
holy  unto  our  GOD.  For  the  joy  of  the  Lord  is  your 
strength." 


TTbe  Communion  Service 

THAT  our  use  of  the  Services  may  be  intelligent  in- 
deed, we  should  give  heed  to  the  arrangement  and  signifi- 
cance of  the  various  Offices,  some  of  them  occasional, 
which  occupy  the  space  in  the  Prayer-Book  between  the 
Gospels  and  the  Psalter. 

The  least  "occasional"  is  the  Service  for  the  Holy 
Communion,  for  that  is  the  central  point  of  all  our  wor- 
ship. Indeed,  the  Eucharist  is  the  highest  act  of  wor- 
ship ;  the  celebration  of  the  Holy  Mysteries  is  the  only 
public  service  which  is  in  so  many  words  commanded  by 
our  Lord.  Hence,  the  Holy  Communion  is  technically 
and  especially  "Divine  Service,"  and  "The  Liturgy" 
means  the  Sen-ice  of  the  Altar. 

The  Daily  Morning  and  Evening  Prayer  all  through 
the  week  are  linked  with  the  Sunday  Eucharist  by  means 
of  the  Collect  from  the  Communion  Sen-ice,  which  must 
be  used  daily.  In  a  very  real  and  truly  Evangelical 
sense,  "the  altar  sanctifieth  the  gift."  Here  in  the 
Memorial  of  Christ's  death  we  perform  in  act  what  at 
the  end  of  every  prayer  we  acknowledge  in  word.  All 
is  for  Christ's  sake,  and  on  account  of  His  meritorious 
3'5 


The  Communion  Service 

Cross  and  Sacrifice:  "THROUGH  JESUS  CHRIST  OUR 
LORD." 

Hence  the  absolute  centre  of  the  Prayer-Book,  in  point 
of  preeminent  honor,  are  the  words  of  Consecration 
and  Invocation  in  the  Communion  Service.  Up  to  that 
point  all  is  preparatory, — after  that  point  all  is  subsidiary. 

First  the  Priest  says  the  Lord's  Prayer  as  a  prepara- 
tion for  himself.  Then  come  the  Collect  for  Purity,  the 
Decalogue,  and  the  Collect  which  follows,  all  of  the 
nature  of  a  self-examination  and  preparation  of  mind 
and  heart  on  the  part  of  all  the  worshippers.  The  Col- 
lect for  the  Day  and  the  Epistle  and  Gospel  are  a  vari- 
able part  of  the  Service,  adapting  it  to  the  changing 
seasons  of  the  Christian  Year. 

Then,  as  faith  cometh  by  hearing,  after  the  Gospel  is 
read,  all  unite  in  the  Confession  of  the  Apostolic  and 
Primitive  Creed.  Here  is  the  place  for  the  Sermon  (if 
there  be  one),  that  the  people  may  be  built  up  and  es- 
tablished in  the  Faith.  Then  the  Offerings  of  the  people 
are  collected  and  presented  to  the  Lord  ;  for  no  one 
should  come  to  Holy  Communion  without  making  an 
offering,  however  small.  (Ex.  xxv.  2  ;  Deut.  xvi.  16, 
17.)  We  come  to  consecrate  to  our  Master  all  we  have 
as  well  as  all  we  are  and  all  we  do* 

The  "Oblations"  of  bread  and  wine  are  then  offered, 
and  the  Prayer  of  Intercession  recited.  The  worship- 
pers thus  fulfil  their  office  as  priests  unto  GOD,  interced- 
ing for  all  men  who  are  of  "Christ's  Church  Militant," 
and  commemorating  also  the  faithful  departed.  Now, 

*  At  early  communions  and  on  week-days  when  the  attendance  is 
small,  the  alms-plate  is,  in  some  Churches,  placed  on  the  centre  of 
the  altar  rail,  or  at  the  top  of  the  chancel  steps,  and  the  offerings 
made  when  the  communicants  come  forward.  In  others  there  is  an 
alms-box  at  the  door. 

316 


The  Communion  Service 

all  this  is  preparatory,  and  is  called  as  far  as  to  the  Ob- 
lation, the  "Pro-anaphora,"  or,  incorrectly,  the  "Ante- 
Communion." 

With  the  Exhortation  "Ye  who  do  truly,"  the  Com- 
munion Sen-ice  Proper  may  be  said  to  begin,  although 
the  Collect,  Epistle,  and  Gospel,  and  the  Oblations  are 
liturgically  essential  parts  of  it.  But  no  worshipper 
coming  into  the  Church  later  than  this  point  in  the  Ser- 
vice should  receive  the  Communion  at  that  time,  because 
he  will  not  have  joined  in  the  Confession  to  be  "made 
by  all  those  who  are  minded  to  receive,"  and  will  not 
have  heard  the  Absolution  which  follows  it,  and  bids  him 
welcome. 

The  "  Comfortable  Words"  are  indeed  full  of  divine 
reassurance,  enabling  the  humble  listener  to  respond 
most  gratefully  to  the  sublime  Sursum  Corda,  "  Lift  up 
your  hearts."  And  then  after  the  Preface,  (and  the 
Proper  Preface  if  it  be  one  of  the  Great  Feasts  or  within 
the  octave  of  the  first  four  of  them,)  the  magnificent 
Tersanctus  or  Trisagion  unites  us  with  "Angels  and 
Archangels  and  all  the  company  of  Heaven"  in  adoring 
the  Triune  GOD. 

In  strong  contrast  with  this  rapturous  burst  of  praise, 
we  join  with  prostrate  hearts  in  the  tender  Prayer  of 
Humble  Access ;  and  then  the  Priest,  standing  as  the 
representative  of  all  the  Priestly  company,  begins  the 
Canon,  the  Prayer  of  Consecration,  whereby  the  Bread 
'and  Wine  are  blessed  and  offered  as  the  "  Perpetual 
Memorial  of  the  Saviour's  precious  Death  and  Sacrifice." 
He  consecrates  and  then  makes  The  Oblation,  invokes 
the  presence  and  sanctifying  power  of  the  Word  and 
Holy  Spirit,  and  proceeds  to  pray  that  the  Father  will 
"accept  this  sacrifice  of  praise  and  thanksgiving"  in  be- 
half of  "  all  the  whole  Church."  And  the  marvellously 
3'7 


The  Communion  Service 

beautiful  and  urgent  Prayer  closes  with  the  offering  and 
presentation  of  ourselves  as  "a  reasonable,  holy,  and 
living  sacrifice,"  acceptable  to  GOD  through  the  merits 
of  Him  whose  One  Sacrifice  for  sins  is  thus  pleaded 
once  again, — JESUS  CHRIST  our  Lord. 

After  the  Communion  Hymn,  the  Sacrament  is  ad- 
ministered and  the  Sen-ice  closes  with  the  Thanksgiving 
for  so  great  a  mercy.  The  Gloria  in  Excelsis  is  sung 
and  the  people  are  bidden  to  depart  with  the  blessing 
of  GOD'S  peace. 

Why  should  any  one  turn  away  from  such  a  privilege  ? 
Why  should  any  disciple  of  our  Lord  at  this  point  of 
obedience  ' '  turn  back  and  walk  no  more  with  H  im' '  ? 

Why  should  any  communicant,  for  any  reason  what- 
ever, having  received,  hurry  out  of  church,  a  discourteous 
guest, —  not  waiting  for  the  Master's  final  blessing? 
Surely  a  dinner  or  a  social  engagement  may  wait,  rather 
than  so  great  and  awful  a  Host  be  treated  with  irrev- 
erence. 

It  is  a  profitable  custom  in  the  pauses  of  the  Service  to 
read  over  the  exhortations  which  are  to  be  found  on 
pages  240  to  243,  supplemented  by  psalms,  and  collects,  or 
hymns  from  the  Hymnal.  Nor  should  any  communicant 
fail  on  returning  home,  to  seek  the  retirement  of  his  room 
to  fall  upon  his  knees  and  render  again  his  devout  thanks- 
giving for  the  inestimable  blessing  vouchsafed  in  the 
Holy  Communion. 


The  Soul-Dirge 


TIbe 


THE  organ  played  sweet  music 

While  as,  on  Easter-day, 
All  heartless  from  the  altar, 

The  heedless  went  away  ; 
And  down  the  broad  aisle  crowding, 

They  seemed  a  funeral  train, 
That  were  burying  their  spirits 

To  the  music  of  that  strain. 

As  I  listened  to  the  organ 

And  saw  them  crowd  along, 
I  thought  I  heard  two  voices, 

Speaking  strangely,  but  not  strong. 
And  one,  it  whispered  sadly, 

Will  ye  also  go  away  ? 
But  the  other  spoke  exulting, 

Ha,  the  soul-dirge  —  hear  it  play. 

Hear  the  soul-dirge  ;  hear  the  soul-dirge  ; 

And  see  the  feast  divine. 
Ha,  the  jewels  of  salvation, 

And  the  trampling  feet  of  swine. 
Hear  the  soul-dirge  ;  hear  the  soul-dirge  ; 

Little  think  they  as  they  go, 
What  priceless  pearls  they  tread  on, 

Who  spurn  their  Saviour  so. 

Hear  the  soul-dirge  ;  hear  the  soul-dirge  ; 

It  was  dread  to  hear  it  play, 
While  the  famishing  went  crowding, 

From  the  Bread  of  Life  away. 


The  Soul-Dirge 

They  were  bidden,  they  were  bidden 
To  their  Father's  festal  board  : 

But  they  all,  with  gleeful  faces, 
Turn  their  back  upon  the  Lord. 

You  had  thought  the  Church  a  prison, 

Had  you  seen  how  they  did  pour, 
With  giddy,  laughing  faces 

From  the  consecrated  door. 
There  was  angels'  food  already, 

But  the  bidden,  whe-re  were  they? 
O'er  the  highways  and  the  hedges, 

Ere  the  soul-dirge  cease  to  play. 

Oh,  the  soul-dirge,  how  it  echoed 

The  emptied  aisle  along, 
As  the  open  street  grew  crowded 

With  the  full  outpouring  throng. 
And  then — again  the  voices  ; 

Ha  !  the  soul-dirge,  hear  it  play. 
And  the  pensive,  pensive  whisper, 

Will  ye  also  go  away  ? 

Few,  few  were  they  that  lingered 

To  sup  with  JESUS  there  : 
And  yet,  for  all  that  spurned  Him, 

There  was  plenty,  and  to  spare. 
And  now,  the  food  of  angels 

Uncovered  to  my  sight, 
All-glorious  was  the  altar, 

And  the  chalice  glittered  bright. 

Then  came  the  hymn  Trisagion, 

And  rapt  me  up  on  high, 
With  angels  and  archangels 

To  laud  and  magnify. 
320 


The  Baptismal  Service 

I  seemed  to  feast  in  Heaven  ; 

And  downward  wafted  then, 
With  angels  chanting  round  me, 

Good-will  and  peace  to  men. 

I  may  not  tell  the  rapture 

Of  a  banquet  so  divine  ; 
Ho  !  every  one  that  thirsteth, 

Let  him  taste  the  bread  and  wine. 
Hear  the  Bride  and  Spirit,  saying, 

Will  ye  also  go  away? 
Or,  —  go,  poor  soul,  forever. 

Oh,  the  soul-dirge,  hear  it  play  ! 

A.  C.  C. 


Ube  Baptismal  Service 

BY  our  natural  birth  we  are  born,  although  uncon- 
scious of  it,  into  the  family  of  Adam.  By  our  new  birth 
we  are  born,  it  may  be  also  unconsciously,  into  the  family 
of  the  Second  Adam,  the  Household  of  God.  This 
second  birth  "by  nature  we  cannot  have."  This  is  the 
meaning  of  Baptism  for  every  person  who  approaches  the 
Font,  or  is  brought  by  loving  hands,  as  the  palsied  man 
was  borne  by  his  friends,  or  as  children  were  carried  by 
their  mothers,  to  Christ  "  that  He  might  touch  them." 

Baptism  is  not  something  that  we  do,  but  something 
that  GOD,  who  is  the  author  of  life,  does  for  us.  Much 
misunderstanding  and  even  heresy  would  be  avoided 
were  these  simple  truths  remembered.  "  By  one  Spirit 
are  we  all  baptized  into  one  body."  The  Minister  who 
pours  the  water  is  but  the  visible  hand  of  the  Ever-Present 
and  Divine  Administrant.  If  we  join  in  the  Baptismal 

21  321 


The  Baptismal  Service 

Sendee  with  this  thought  in  mind  we  shall  easily  under- 
stand why  the  Church  makes  the  administration  of  Bap- 
tism so  impressive,  and  uses  language  so  strong  in  all 
her  assertions  concerning  it.  The  rubrics  should  be 
carefully  studied,  as  well  as  the  various  exhortations  and 
prayers  ;  and  the  meaning  of  the  service  will  then  abun- 
dantly appear.  Sponsors  have  their  reason  in  Jewish 
and  undoubtedly  early  Christian  tradition,  in  many  legal 
transactions  where  minors  are  brought  into  important 
relations  with  others,  and  in  accordance  with  various 
passages  of  Scripture,  two  of  which  have  already  been 
referred  to. 

The  manner  of  Baptism  may  be  by  immersion  or  by 
pouring.  The  Church  does  not  permit  what  is  called 
"  sprinkling,"  but  prescribes  the  use  of  at  least  a  sufficient 
quantity  of  water  to  symbolize  a  "washing"  or  purify- 
ing. The  great  occasions  of  Baptism  have  ever  been 
on  Easter-Even  in  remembrance  of  Christ's  Death  and 
Resurrection,  of  which  Baptism  is  a  figure,  (Rom.  vi.  4,) 
and  at  Whitsuntide,  in  remembrance  of  the  three  thou- 
sand souls,  baptized  by  the  Apostles  at  that  time  (Acts 
ii.  41) ;  also  because  "by  one  Spirit  we  are  baptized." 
But  Baptism  may  be  administered  on  any  day,  preferably, 
however,  as  the  rubric  enjoins,  on  Sundays  and  Holy 
Days,  and  always  after  the  Second  Lesson,  and  not  care- 
lessly at  some  other  time,  when  only  a  few  are  present. 
For  there  should  always  be  a  congregation  to  "testify 
the  receiving  of  them  that  be  newly  baptized  into  the 
number  of  Christ's  Church,"  and  that  every  one  present 
"may  be  put  in  remembrance  of  his  own  profession 
made  to  GOD  in  his  Baptism."  For  these  reasons  when 
a  child  is  baptized  privately  because  of  sickness,  he  must 
be  brought  afterwards  to  the  Church,  that  his  public  and 
solemn  reception  may  be  made. 
322 


The  Catechism 

The  question,  "  Hath  this  child  been  already  baptized 
or  no?"  has  its  reason  in  the  fact  that  Baptism  is  never 
to  be  repeated.  So  that  even  heretical  or  lay  baptism,  if 
it  be  rightly  done  with  water  in  the  name  of  the  Blessed 
Trinity,  is  accounted  valid. 

The  beautiful  service  is  concluded  by  two  exhortations 
which,  if  all  present  would  but  ponder  and  heed,  they 
would  be  the  better  Christians  themselves,  and  perceive 
how  the  Church  at  every  Baptism  faithfully  preaches  the 
Gospel,  and  urges  all  to  remember  and  make  real  to 
themselves  the  Christian  covenant  into  which  by  GOD'S 
great  mercy  they  have  been  admitted. 

Moreover,  all  parents  and  sponsors  would  at  every 
such  occasion  be  stirred  to  greater  diligence  in  fulfilling 
their  duties  of  prayer  and  guidance  and  religious  ex- 
ample in  behalf  of  those  whom  they  have  in  holy  Bap- 
tism "brought  to  JESUS  that  He  should  bless  them." 


TTbe  Gatecbism 

\ 

MANY  are  puzzled  by  the  first  question  in  the  Catechism, 
"What  is  thy  name?"  not  understanding  its  deep  sig- 
nificance. [A7,  in  the  answer  stands  for  Name,  and  M.  is 
supposed  to  represent  NN.  or  Names.  The  child  should 
always  reply  by  giving  his  Christian  name,  not  by  saying 
"  A^or  M"  as  some  ignorant  or  careless  instructors  per- 
mit the  child  to  do.] 

For  what  is  the  one  unchangeable  thing  about  us  ?  Is 
it  not  the  name  which  was  given  us  when  we  were  christ- 
ened or  made  Christ's  own  children?  The  name  is  that 
whereby  we  are  to  be  known  all  through  life  and  in  the 
world  to  come  as  well.  Does  it  not  stand  for  that  identity 
323 


The  Catechism 

of  personality  which,  whatever  changes  and  chances  of 
time  may  bring,  never  alters  ;  so  that  the  sage  of  ninety 
years  is  the  same  person  who  was  brought  in  infancy  to 
the  Font?  Taking  hold  of  us,  as  it  were,  by  that  un- 
changeable personality,  the  Church  reminds  us  solemnly 
of  our  accountability,  and  proceeds  to  teach  us  our 
relationship  to  GOD  and  our  duty  to  Him  and  to  our 
neighbor. 

Wheatley  says  most  helpfully  :  "As  to  the  contents  of 
our  Catechism,  it  is  not  a  large  system  or  body  of  di- 
vinity, to  puzzle  the  heads  of  young  beginners,  but  only 
a  short  and  a  full  explication  of  the  Baptismal  Vow.  The 
primitive  catechisms,  indeed,  consisted  of  no  more  than 
the  Renunciation,  or  the  repetition  of  the  Baptismal 
Vow,  the  Creed,  and  the  Lord's  Prayer:  and  these, 
together  with  the  Ten  Commandments,  at  the  Reforma- 
tion, were  the  whole  of  ours.  But  it  being  afterwards 
thought  defective  as  to  the  doctrine  of  the  Sacraments, 
King  James  I.  appointed  the  Bishops  to  add  a  short  and 
plain  explanation  of  them,  which  was  done  accordingly 
in  that  excellent  form  we  see  ;  being  penned  by  Bishop 
Overal,  then  Dean  of  St.  Paul's,  and  allowed  by  the 
Bishops.  So  that  now  ( in  the  opinion  of  the  best  judges) 
it  excels  all  other  catechisms  that  ever  were  in  the  world  ; 
being  so  short  that  the  youngest  children  may  learn  it  by 
heart ;  and  yet  so  full  that  it  contains  all  things  necessary 
to  be  known  in  order  to  salvation. 

"In  this  also  its  excellency  is  very  discernible,  viz.: 
that  as  all  persons  are  baptized  not  into  any  particular 
Church,  but  into  the  Catholic  Church  of  Christ,  so  here 
they  are  not  taught  the  opinion  of  this  or  any  other 
particular  Church  or  people,  but  what  the  whole  body 
of  Christians  all  the  world  over  agree  in. 

"If  it  may  anywhere  seem  to  be  otherwise,  it  is  the 
324 


The  Confirmation  Service 

doctrine  of  the  sacraments  ;  but  even  this  is  here  so 
worded  with  so  much  caution  and  temper  as  not  to  con- 
tradict any  other  particular  Church,  but  so  as  that  all 
sorts  of  Christians,  when  they  have  duly  considered  it. 
may  subscribe  to  everything  which  is  here  taught  or 
delivered." 

The  Catechizing  of  the  children  by  the  Minister  is 
enjoined  not  only  by  the  rubrics  which  follow  the  Cate- 
chism, but  by  the  canons  of  the  Church  as  well,  and 
there  is  no  more  beautiful  sight  than  the  clustering  of 
the  lambs  about  the  shepherd  that  he  may  feed  them. 
Nor  is  there  a  more  important  or  profitable  duty  for  the 
shepherd  to  fulfil. 

All  parents  and  sponsors  should  see  to  it  that  the 
children  learn  the  Catechism.  It  is  invaluable  as  a  con- 
cise statement  of  doctrine  and  duty.  The  two  answers, 
duty  to  GOD  and  duty  to  one's  neighbor,  form  a  track 
on  which  every  life  may  safely  run  and  reach  the  best  and 
truest  and  happiest  end. 


TTbe  Confirmation  Service 

THE  Laying  on  of  Hands,  as  the  outward  symbol  of  the 
conveyance  of  spiritual  blessing,  is  a  custom  venerable 
with  age.  By  it,  in  patriarchal  times,  was  conveyed  to 
the  first-born  son,  as  by  a  document  signed  and  sealed, 
the  heritage  or  "  Birthright  "  of  Covenant  blessing  in  the 
line  of  GOD'S  Election.  (See  Genesis  xlviii.  9-21.)  By 
it  Moses  conveyed  some  of  his  honor  to  Joshua,  and 
"gave  him  a  charge."  (See  Num.  xxvii.  18-23.)  Our 
Lord  laid  His  hands  upon  the  children  that  were  brought 
to  Him.  It  has  ever  been  accounted  an  act  paternal, 
tender,  full  of  benediction.  So  in  Confirmation  the  Lay- 
325 


The  Confirmation  Service 

ing  on  of  Hands  is  administered  by  the  Bishop  as  the 
Ecclesiastical  Father  of  the  Diocese,  representing  the 
Great  Bishop  and  Shepherd  of  Souls,  and  he  imparts 
a  blessing  as  from  the  holy  place  on  high,  admitting  the 
children  of  GOD,  who  are  the  "First-born"*  because 
"in  Christ,"  to  their  Birthright,  "the  earnest  of  their 
inheritance";  conveying  to  them,  (as  did  the  patriarchs 
to  their  children,)  the  assurance  of  Covenant  Election 
and  Grace, — "accepted  in  the  Beloved."  (Eph.  i.  3-14.) 

Hence,  the  ancient  Church  frequently  called  Confirma- 
tion "The  Seal,"  because  the  impress  of  the  Bishop's 
hand  sealed  to  the  recipient  so  great  a  privilege.  It  was 
also  frequently  called  "The  Unction,"  because  from  an 
early  date  the  candidates  were  anointed  in  token  of  the 
gifts  of  the  Holy  Spirit  vouchsafed  in  Confirmation.  To 
this  custom  it  is  thought  reference  is  made  in  II.  Cor.  i.  21, 
22 — (where  the  anointing,  and  the  sealing,  and  the  ad- 
mitting to  the  Birthright  are  mentioned  together) — and 
I.  John  ii.  20,  27.  In  later  times  each  candidate  was  also 
signed  with  the  Cross. 

But  in  our  Confirmation  Sen-ice  all  rites  and  cere- 
monies are  omitted  save  that  which  the  Apostles  them- 
selves without  doubt  practised, — the  solemn  imposition  of 
hands  with  prayer.  First,  by  way  of  preparation,  there  is 
a  statement  of  the  meaning  and  purpose  of  Confirma- 
tion. This  was  formerly  a  rubric,  but  is  now  called  the 
Preface. 

Then  those  who  are  to  be  confirmed  are  presented  to 
the  Bishop  and  the  record  of  the  first  Confirmation  is 
read. 

Then  is  propounded  the  solemn  question,  the  answer 
to  which  reaffirms  and  renews  the  vows  of  Baptism  ;  and 

*  Heb.  xti.  23.     Gal.  iii.  27  ;  iv.  6,  7.     Eph.  i.  13,  14 ;  iv.  30. 


The  Confirmation  Service 

then,  the  Bishop  rising  from  his  seat,  begins  what  is  the 
Confirmation  Service  proper. 

It  cannot  be  too  often  emphasized  that  the  Church  be- 
lieves and  teaches  that  the  Divine  Head  of  the  Church 
and  not  the  human  minister  is  the  administrant  and  cele- 
brant in  every  holy  function  ;  that  He  baptizes  and  con- 
firms and  offers  the  Eucharist.  The  human  officiant  is 
just  exactly  and  only  what  his  title  implies,  a  minister. 
Hence,  these  outward  ceremonies  are  not  empty  forms, 
because  the  Lord  is  present  in  them  to  bestow  a  bless- 
ing which  is  real  and  not  illusory  ;  all  the  more  real  be- 
cause spiritual  and  not  corporeal.  Therefore,  inasmuch 
as  "we  put  not  our  trust  in  anything  that  we  do"  come 
the  Versicles,  "Our  help  is  in  the  name  of  the  Lord," 
"Lord,  hear  our  prayer,"  and  the  beautiful  prayers 
which  precede  and  follow  the  act  of  Confirmation.  The 
Office  fitly  closes  with  a  blessing,  and  usually  the  Bishop 
addresses  those  who  have  been  confirmed,  giving  them 
affectionate  and  fatherly  counsel. 

The  canons  require  the  Bishops  to  visit  the  Churches 
for  Confirmation  "at  least  once  in  three  years,"  but  it  is 
customary  for  the  Bishops  to  make  their  visitations 
throughout  their  Dioceses  annually.  It  is  the  duty  of 
the  Clergyman,  faithfully  and  diligently,  to  prepare  and 
instruct  his  Candidates,  and  to  present  all  whom  he 
shall  consider  properly  qualified. 

All  unusual  personal  adornment  of  Candidates  for 
Confirmation  should  be  discountenanced.  In  the  case 
of  women  and  girls,  a  modest  veil  or  cap  is  sometimes 
worn.  This  among  some  of  our  English  people  is  an 
attire  to  which  on  Confirmation  occasions  they  are  ac- 
customed. 

The  Candidates  should  bring  their  Prayer-Books  with 
them,  to  answer  with  full  voice  the  question  addressed 
327 


The  Confirmation  Service 

to  them  by  the  Bishop,  and  to  respond  audibly  through- 
out the  Confirmation  Office  ;  also,  to  kneel  after  the  first 
prayer,  with  head  erect,  and  to  remain  kneeling  until 
after  the  Blessing. 

The  congregation  should  be  instructed  to  stand  until 
the  Lord's  Prayer,  as  witnesses,  and  participants  in  the 
Bishop's  act. 

No  one  should  come  to  Confirmation  who  does  not 
fully  intend  to  approach  forthwith  the  Holy  Communion. 
To  receive  Confirmation  without  purpose  of  regular 
Communion  afterwards,  is  to  invite  spiritual  injury  and 
not  a  blessing. 

Every  Candidate  should  seek  from  his  pastor  plain, 
practical,  spiritual  instruction  as  to  the  conduct  of  life, 
in  private  devotion,  public  worship,  church  work,  giving 
for  the  support  of  the  Church,  and  personal  example. 
Sermons  will  not  adequately  do  this.  There  is  no  better 
time  than  in  the  preparation  for  the  Bishop's  coming. 
The  Parish  Priest  should  deal  earnestly  and  prayerfully 
with  the  individual  soul.  (Ezek.  iii.  17-20  ;  Heb.  xiii.  17.) 

This  is  an  opportune  time  also  to  ask  for  and  to  re- 
ceive earnest  instruction  how  to  pray,  and  what  to  pray 
for,  both  in  private  and  at  Holy  Communion.  It  is  sad, 
indeed,  to  see  the  new  communicants  look  aimlessly 
about,  even  when  at  the  communion  rail,  and  in  their 
pews  before  and  after  receiving  Holy  Communion,  with 
no  idea  how  to  employ  themselves  profitably.  "  They 
should  be  provided  with  Manuals  of  Devotion,  or  at 
least  learn  the  devotional  use  of  f heir  Bibles  and  Prayer- 
Books.  Some  of  the  Clergy  are  verily  guilty  concerning 
this  matter. 

The  Candidates  should  always  be  instructed  to  come 
to  the  Holy  Communion  with  ungloved  hands,  to  receive 
the  Consecrated  Bread  in  the  open  palm,  and  to  be  most 
328 


The  Marriage  Service 

careful  not  to  drop  crumbs  and  portions,  but  to  consume 
«//that  is  delivered  to  them.  Likewise,  there  should  be 
instructions  as  to  the  reverent  and  seemly  guiding  and  re- 
ception of  the  Chalice.  It  is  not  to  be  assumed  that  chil- 
dren and  youth,  or  others,  uninstructed,  know  how,  best, 
with  due  regard  to  the  Priest,  their  neighbors  and  them- 
selves, to  engage  in  this  most  holy  Service.  They  should 
be  helped  in  every  way  to  come  without  distraction. 
There  is  no  virtue  in  carelessness,  but  always  a  loss  by 
irreverence  and  thoughtlessness.  Table  manners  are 
not  to  be  ignored  because  it  is  the  Lord's  Table.  Holy 
Scripture  in  many  places  bids  us  to  be  careful  even  of 
little  things,  and  the  Apostle  enjoins,  "  Let  all  things  be 
done  unto  edifying,"  "  decently  and  in  order." 


Ube  fiflairiaoe  Service 

THIS  beautiful  Sen-ice  is  entitled  "  The  Solemnization 
of  Matrimony."  It  is  intended  to  solemnize  both  the 
participants  and  the  witnesses;  to  make  "holy"  that 
which  many  enter  into  unadvisedly  and  lightly.  Mar- 
riage is  sacramental  in  its  character,  because  it  signifies 
"the  mystical  union  that  is  betwixt  Christ  and  His 
Church,"  (Eph.  v.  32,)  and  the  Service  in  ever)'  word 
teaches  most  solemnly  that  true  marriage  is  the  union  of 
one  man  and  one  woman,  a  union  which  nothing  but 
death  can  sever. 

The  Service,  therefore,  does  not  recognize  Divorce  for 
any  cause  whatever,  although  the  Church's  legislation 
has  ("because  of  the  hardness  of  men's  hearts")  per- 
mitted a  dissolution  of  the  Marriage  tie  for  one  cause 
which  our  Lord  has  apparently  allowed,  as  recorded  in 
St.  Matt.  xix.  9.  But  there  is  much  difference  of  opinion 
329 


The  Marriage  Service 

as  to  the  exact  meaning  of  that  passage.  Certain  it  is 
that  any  persons  married  "reverently,  discreetly,  ad- 
visedly, soberly,  and  in  the  fear  of  GOD,"  will  indeed 
find  matrimony  "a  holy  estate,"  and,  living  faithfully  to- 
gether, surely  performing  the  vow  and  covenant  betwixt 
them  made,  will  ever  remain  in  perfect  love  and  peace 
together,  and  live  according  to  GOD'S  laws. 

The  former  half  of  the  Office  is  called  the  Betrothal 
or  Espousal*  which  is,  indeed,  a  valid,  legal  marriage  ; 
but  the  Church  looks  upon  this  as  only  preparatory  to 
that  which  She  has  to  give,  and  asks  "Who  giveth  this 
woman  to  be  married  to  this  man?" 

Up  to  this  point  the  persons  to  be  married  properly 
stand  "in  the  body  of  the  Church,"  at  the  foot  of  the 
chancel  steps.  Now,  all  advancing  to  the  altar  rail,  the 
Church  by  her  Minister  gives  the  bride  (as  at  the  first 
GOD  gave  a  wife  to  Adam),  to  be  taken  by  the  hand  of 
the  bridegroom  as  for  a  covenant,  and  each  promises 
"troth"  or  fidelity  to  the  other.  Nor  is  the  word 
"obey"  omitted,  because  there  is  no  humiliation  in  the 
due  and  scriptural  subordination  of  the  wife  to  him  who, 
by  divine  appointment,  is  the  official  head  of  the  house- 
hold, whether  he  be  personally  worthy  of  it  or  not. 
When  man  and  wife  truly  love  one  another  there  can 
never  be  trouble  on  that  score.  (Eph.  v.  22-24.)  And 
there  is  a  corresponding  duty  and  high  privilege  for  the 
husband  ;  (Eph.  v.  25-33  ;  I.  Pet.  iii.  7.) 

There  are  many  most  interesting  inquiries  connected 
with  the  Ring  in  marriage.  But  these  are  not  within  the 
scope  of  this  manual.  Suffice  it  to  say  that  the  giving 
of  jewels  at  betrothal  and  marriage  dates  from  the 

*  There  has  always  been  historically  a  difference  between  Es- 
pousals and  Nuptials  or  Marriage.  (St.  Luke  i.  27  ;  St.  Matt.  i.  18.)  The 
former  was  performed  sometimes  weeks  or  months  before  the  latter. 

330 


The  Marriage  Service 

earliest  times.  (See  Gen.  xxiv.  51-54 ;  Ezek.  xvi.  n, 
12.)  And  the  Ring  is  the  representative  of  the  dowry 
anciently  bestowed,  of  precious  metal,  intimating  "the 
generous,  sincere,  and  durable  affection  which  ought  to 
be  between  the  married  parties,"  and  round,  to  imply 
that  "the  conjugal  love  should  never  have  an  end." 

The  fourth  finger  of  the  left  hand  was  chosen  (so  said 
the  Salisbury  Manual)  because  thence  a  particular  vein 
proceeds  directly  to  the  heart !  Others  explain  it  that 
touching  the  thumb  at  the  name  of  the  Father,  and  the 
next  finger  at  the  name  of  the  Son,  the  next  at  the 
name  of  the  Holy  Ghost,  the  ring  would  rest  on  the 
fourth  finger  at  Amen  ! 

The  reference  to  Isaac  and  Rebecca  in  the  nuptial 
prayer  is  a  very  significant  one,  not  understood  by  many. 
In  a  time  when  plural  marriages  were  prevalent,  and 
when  even  Abraham  took  Hagar  for  his  concubine, 
"Isaac  and  Rebecca  lived  faithfully  together,"  Isaac 
sought  no  other  connection.  It  is  recorded  in  Gen.  xxiv. 
67  :  "  Isaac  took  Rebekah,  and  she  became  his  wife  ;  and 
he  loved  her." 

So  may  it  be  with  all  who  are  married  with  the 
Church's  blessing.  May  they  "so  live  together  in  this 
world ,  that  in  the  world  to  come  they  may  have  life  ever- 
lasting." 

"Those  whom  GOD  hath  joined  together  let  no  man 
put  asunder." 

These  are  the  words  of  the  Master  Himself. 


331 


The  Visitation  of  the  Sick 


Ube  Visitation  ot  tbe  Sicft 

IT  would  be  profitable  if  persons  when  in  health, 
(perhaps  during  the  pauses  which  occur  sometimes  at 
Holy  Communion)  would  make  themselves  familiar  with 
the  beauties  of  this  much  neglected  portion  of  the  Prayer- 
Book. 

Doubtless  more  of  our  people  would  seek  its  use  in 
times  of  sickness.  At  any  rate,  when  ill  they  would 
know  where  to  turn  for  subjects  of  thought  and  guidance 
in  prayer,  and  words  of  comfort  on  their  sick-beds. 

First  comes  the  apostolic  salutation,  "  peace  be  to  this 
house,"  and,  "  if  the  son  of  peace  be  there,  GOD'S  peace 
shall  rest  upon  it."  The  Lord's  Prayer  and  Versicles 
and  Prayers  for  the  sick  person  are  followed  by  a  beauti- 
fully tender  exhortation, '  declaring  the  meaning  of  all 
such  providential  dealings,  as  sickness,  and  affliction ; 
reminding  him  who  is  suffering  under  GOD'S  hand  that 
there  is  always  to  be  expected  a  spiritual  blessing. 

"  Know  you  certainly,  that  if  you  truly  repent  you  of  your  sins, 
and  bear  your  sickness  patiently,  trusting  in  God's  mercy  for  His 
dear  Son  JESUS  CHRIST'S  sake,  and  render  unto  Him  humble  thanks 
for  His  fatherly  visitation,  submitting  yourself  wholly  unto  His  will, 
it  shall  turn  to  your  profit,  and  help  you  forward  in  the  right  way 
that  leadeth  unto  everlasting  life." 

Much  instruction  is  given  in  the  rubrics  which  follow 
this  exhortation.  And,  were  this  instruction  heeded,  it 
could  not  be  that  so  many  Christian  people  would  die 
intestate,  or  without  some  provision  in  their  wills  for 
the  furtherance  of  Christ's  gospel,  for  the  support  of  His 
Church,  and  for  the  relief  of  the  poor.  "We  brought 
nothing  into  this  world  and  it  is  certain  we  can  carry 
nothing  out."  How  sad  is  it  that  multitudes  leave  no 
bequests  behind  them  wherewith  to  make  their  memory 
332 


The  Communion  of  the  Sick 

blessed  by  carrying  on  the  work  for  GOD  and  man  which 
they  themselves  can  no  longer  perform  !  A  selfish  death 
is  as  sad  as  a  selfish  life.  The  prayers  which  follow  may 
be  made  use  of  by  the  sick  person  for  himself  at  any 
time,  and  be  found  most  comforting  ;  and  the  additional 
prayers  are  frequently  read  by  the  Minister  or  loving 
friends,  as  need  may  require.  Especially  should  it  be 
noted  that,  whether  a  Clergyman  be  present  or  not,  no 
Christian  should  be  willing  to  die,  or  be  permitted  to  die, 
without  the  Commendatory  Prayer  said  by  some  one 
present  at  or  near  the  moment  of  departure.  Church 
people  are  not  heathen,  that  they  should  neglect  this 
bounden  duty  to  one  who  is  passing  away  from  earth. 
"  Father,  into  Thy  hands  I  commend  My  spirit,"  said 
the  Saviour  with  His  dying  breath.  So  should  the  sick 
person  in  his  own  behalf  ;  or  those  who  love  him  in  his 
behalf,  if  because  of  the  pain  or  unconsciousness  of 
death,  he  cannot  frame  the  petition  for  himself. 

Nor  should  the  Thanksgiving  for  the  Beginning  of  a 
Recovery  be  forgotten,  or  the  public  thanksgiving  in 
Church,  by  one  for  whom  the  prayers  of  the  Church  have 
been  besought  in  time  of  anxiety.  The  Prayer,  "  O  GOD 
whose  days  are  without  end,"  is  not  only  appropriate  in 
behalf  of  those  who  are  "present  at  the  Visitation"; 
but  also  for  those  who  are  afflicted  with  long  illness,  and 
for  the  aged  ;  and  it  is  frequently  made  use  of  on  funeral 
occasions. 


Communion  of  tbe  Sicfc 

THIS  scarcely  needs  a  separate  chapter,  because  the 
rubrics,  if  carefully  studied,  will  surely  teach  the  student 
all  that  is  necessary  in  order  to  engage  intelligently  in  it. 
333 


The  Burial  Service 

It  may  be  well  to  note  that  our  American  Church,  at  the 
last  revision  of  the  Prayer-Book,  wisely  added  the  third 
and  last  rubrics  on  page  293.  This  was  done,  of  course, 
in  the  interest  of  adaptation  to  modern  requirements. 


OTe  Burial  Service 

THIS  service  is,  alas  !  sadly  familiar  to  us  all,  and  its 
prevailing  note  of  sober  and  hopeful  Christian  assurance 
has  oftentimes  brought  comfort,  or  at  least  some  measure 
of  strength,  to  our  hearts.  From  first  to  last  it  proclaims 
with  no  bated  breath  the  power  of  the  Risen  Christ  over 
the  darkness,  the  sadness,  the  bitterness,  the  thraldom 
of  death.  Happy  he  who  can  accept  this  message.  To 
him  in  dire  affliction  and  in  spite  of  tears  and  heartache, 
peace  shall  flow  as  a  river.  At  the  outset  the  mourner 
is  bidden  to  look  away  from  selfish  sorrow  to  Him  who 
alone  and  surely  promises  conquest  over  the  last  of  foes. 
Then  the  Burial  Anthem,  while  it  recounts  man's  frailty 
and  mortality,  and  pleads  for  mercy  and  help,  points  on 
again  to  Him  who  is  our  Refuge  in  the  cloudy  and  dark 
day. 

Then  follows  that  triumphant  oration  of  St.  Paul,  bet- 
ter than  any  funeral  sermon  can  possibly  be,  which  de- 
clares even  amidst  the  countless  graves  of  earth  that 
"  Death  is  swallowed  up  in  Victory."*  A  hymn  follows, 
and  the  Creed,  wherein  we  confess  our  undying  faith  in 
the  Communion  of  Saints,  the  Resurrection  of  the  body, 
and  the  Life  Everlasting  ;  and  then  the  Service  is  enriched 
in  our  American  Book  (as  it  was  not  until  the  last  re- 

*  For  some  remarks  upon  this  chapter  see  the  First  Sunday  after 
Easter,  p.  164. 

334 


The  Burial  Service 

vision)  by  "such  fitting  prayers  as  are  elsewhere  pro- 
vided" in  the  Book. 

At  the  Grave  an  ancient  Anthem  is  recited  as  the  body 
is  lowered  into  the  ground,  and  then  the  solemn  com- 
mittal follows  in  hope  of  a  joyful  resurrection  "  when  the 
earth  and  the  sea  shall  give  up  their  dead." 

It  has  from  of  old  been  the  Christian  custom  to  bury 
the  dead  with  the  feet  eastward  and  the  face  upward, 
so  that  at  the  Resurrection  "  they  may  be  ready  to  meet 
Christ,  who  is  expected  from  the  East,  and  that  they  be 
in  a  posture  of  prayer  as  soon  as  they  are  raised. ' '  Any 
old  Church  graveyard  will  bear  witness  to  the  mainte- 
nance of  this  custom  which  our  modern  cemeteries  have 
ruthlessly  forsaken. 

"  For  a  space  the  tired  body 

Lies  with  feet  toward  the  dawn, 
Till  there  breaks  the  last  and  brightest 
Easter  Morn." 

"The  casting  earth  upon  the  body  was  esteemed  an 
act  of  piety  by  the  very  heathens  ;  insomuch  that  to  find 
a  body  unburied,  and  to  leave  it  uncovered  was  judged 
amongst  them  a  great  crime."  With  us,  some  one  stand- 
ing by,  sometimes  the  Minister  himself  (according  to 
Horace's  description  in  his  28th  Ode),  "gives  three  casts 
of  earth  upon  the  body  or  coffin  while  the  Priest  pro- 
nounces the  solemn  form  which  explains  the  ceremony  ; 
viz. ,  "  Earth  to  Earth,  Ashes  to  Ashes,  Dust  to  Dust."* 
As  by  a  trine  Baptism  of  water  we  are  committed  to 
the  care  of  Mother  Church,  so  by  a  trine  baptism  of 
dust  is  our  mortal  part  consigned  to  the  keeping  of 
Mother  Earth,  both  "looking  for  the  General  Resur- 

*  "  Quamquam  festinas  non  est  mora  longa  ;  licebit 
Injecto  ter  pulvere  curras." 

Horace,  I,  Ode  28,  v.  35. 

335 


The  Burial  Service 

rection  and  the  Life  of  the  world  to  come,  through  our 
LORD  JESUS  CHRIST."  (Rom.  vi.  5  ;  Phil.  iii.  21.)  Then 
follows  the  glorious  promise  made  concerning  them  that 
die  in  the  Lord,  and  the  assurance  of  their  blessedness. 
The  prayers  which  are  appended  sustain  the  Christian 
hope  which  has  characterized  the  service  all  through,  and 
the  mourning  heart  is  comforted  by  words  of  sure  confi- 
dence in  Christ,  and  supplications  that  we  may  hear  that 
His  most  joyful  voice  of  welcome  at  the  last  great  day. 

In  two  of  these  prayers  and  in  the  frequent  petition, 
"Thy  Kingdom  come,"  we  have  the  nearest  approach 
to  Prayers  for  the  Departed  which  this  Church  has  seen 
fit  to  permit  in  her  public  services.  Similar  guarded 
petitions  are  also  to  be  found  in  the  Prayer  for  Christ's 
Church  Militant  and  in  the  Consecration  Prayer  in  the 
Communion  Service. 

Concerning  Prayers  for  the  Departed,  then,  this  Church 
has  made  no  pronouncement,  yet  has  she  nowhere  con- 
demned them.  It  will  suffice  to  give  the  comments*  of 
Bishop  Cosin  and  Bishop  Overal  upon  the  very  careful 
words  of  these  prayers  of  the  Burial  Service. 

"Though  the  souls  of  the  faithful  be  in  joy  and 
felicity ;  yet  because  they  are  not  in  such  a  degree  of 
joy  and  felicity  as  that  they  can  never  receive  more  than 
they  have  already  ;  therefore,  in  the  latter  part  here  of 
this  our  prayer,  we  beseech  GOD  to  give  them  a  full  con- 
summation of  bliss  both  in  body  and  soul  in  His  eternal 
kingdom  of  glory  which  is  yet  to  come.  And  whatso- 
ever the  effect  and  fruit  of  this  prayer  will  be,  though  it 
be  uncertain  ;  yet  hereby  we  show  that  charity  which  we 
owe  to  all  those  that  are  fellow-servants  with  us  to  Christ : 
and  in  this  regard  our  prayers  cannot  be  condemned, 

*  Cited  by  VVheatley  in  loco. 
336 


The  Burial  Service 

being  neither  impious  nor  unfit  for  those  that  profess  the 
Christian  religion.  For  in  like  manner  if  I  should  make 
a  prayer  to  GOD  for  my  father  or  mother,  for  my  brother 
or  sister,  for  my  son  or  daughter,  or  any  other  friend  of 
mine  travelling  on  a  journey,  beseeching  Him  that  He 
would  prosper  them  in  their  way  and  keep  them  from  all 
danger  or  sickness,  till  they  should  safely  and  happily 
arrive  at  their  journey's  end,  and  the  place  where  they 
desire  to  be  ;  although  at  the  same  time,  when  I  prayed 
this  for  them,  peradventure,  they  have  arrived  at  the 
place  already  (which  I  knew  not)  with  all  safety,  and  met 
wifh  no  danger  or  diseases  by  the  way,  whereby  all  my 
prayer  is  prevented  ;  yet  the  solicitude  and  charity  in  the 
meanwhile  that  I  had  for  them,  cannot  be  justly  or  char- 
itably reprehended  by  any  others. 

"Although  it  cannot  be  exactly  and  distinctly  declared 
what  benefit  the  Dead  receive  by  these  prayers  which 
the  Living  make  for  them  ;  yet  if  there  be  nothing  else, 
there  is  this  at  least  in  it,  that  hereby  is  declared  the 
communion  and  conjunction  which  we  have  still  with  one 
another,  as  members  of  the  same  body,  whereof  Christ 
is  the  Head."* 

"The  body  lies  dead  in  the  grave,  but  by  Christ's 
power  and  GOD'S  goodness  shall  men  be  raised  up 
again  ;  and  the  benefit  is  so  great  that  sure  it  is  worth 
the  praying  for  :  because  then  we  may  pray  for  what  we 
ourselves  or  our  deceased  brethren  as  yet  have  not ; 
therefore  doth  the  Church  pray  for  the  perfect  consum- 
mation of  bliss  both  in  soul  and  body,  to  be  given  to  our 
departed  brethren.  We  believe  the  Resurrection  ;  yet 
may  pray  for  it  as  well  as  for  God's  Kingdom  to  come. 
Besides  prayer  for  the  Dead  cannot  be  denied  but  to 

*  Bishop  Cosin. 
«  337 


The  Country  Churchyard 

have  been  universally  used  by  all  Christians  in  the 
ancientest  and  purest  times  of  the  Church,  and  by  the 
Greek  fathers,  who  never  admitted  any  Purgatory,  no 
more  than  we  do,  and  yet  pray  for  the  Dead  notwith- 
standing. What  though  their  souls  be  in  bliss  already? 
they  may  have  a  greater  degree  of  bliss  by  our  prayers  : 
and  when  their  bodies  come  to  be  raised  and  joined  to 
their  souls  again,  they  shall  be  sure  of  a  better  state. 
Our  prayers  for  them,  then,  will  not  be  in  vain,  were  it 
but  for  that  alone."*  (See  Appendix  D.  ) 

At  the  last  revision  of  the  Prayer-Book,  additional 
Prayers  were  provided  for  the  Burial  Service,  and  the 
Committal  of  the  Dead  at  sea  was  changed  from  its  for- 
mer position  to  its  present  place  on  page  302,  somewhat 
altered  in  its  phraseology. 


Ube  Country  Cburcb^arD 

OUR  mother  the  Church  hath  never  a  child 

To  honor  before  the  rest, 
But  she  singeth  the  same  for  mighty  kings 

And  the  veriest  babe  on  her  breast  ; 
And  the  Bishop  goes  down  to  his  narrow  bed 

As  the  ploughman's  child  is  laid  ; 
And  alike  she  blesseth  the  dark-browed  serf 

And  the  chief  in  his  robe  arrayed. 

She  sprinkles  the  drops  of  the  bright  new-birth 
The  same  on  the  low  and  the  high, 

And  christens  their  bodies  with  dust  to  dust, 
When  earth  with  its  earth  must  lie  ; 

*  Bishop  Overal. 
338 


The  Churching  Office 

Oh,  the  poor  man's  friend  is  the  Church  of  Christ 

From  birtli  to  his  funeral  day  ; 
She  makes  him  the  Lord's,  in  her  surpliced  arms, 

And  singeth  his  burial  lay. 

And  ever  the  bells  in  the  green  Churchyard 

Are  tolling,  to  tell  ye  this  ; 
Go  pray  in  the  Church,  while  pray  ye  can, 

That  so  ye  may  sleep  in  bliss. 
And  wise  is  he  in  the  glow  of  life, 

Who  weaveth  his  shroud  of  rest, 
And  graveth  it  plain  on  his  coffin-plate, 

That  the  dead  in  Christ  are  blest. 

I  never  loved  cities  of  living  men, 

And  towns  of  the  dead  I  hate  ; 
Oh,  let  me  rest  in  the  Churchyard,  then, 

And  hard  by  the  Church's  gate  ; 
'Tis  there  I  pray  to  my  Saviour  Christ, 

And  I  will,  till  mine  eye  is  dim, 
That,  sleep  as  I  may  in  this  fevered  life, 

I  may  rest,  at  last,  in  Him. 

A.  C.  C. 


Cburcbing  ©ffice 

A  FALSE  standard  of  modesty,  and  the  general  in- 
difference of  the  times,  have  together  served  to  render 
this  beautiful  Service  the  one  least  commonly  observed 
among  us.  In  the  hope  that  a  few  words  concerning  it 
may  tend  to  revive  it,  we  propose  a  study  of  its  meaning. 

That  it  has  Divine  sanction  there  can  be  no  doubt. 
To  be  "a  joyful  mother  of  children"  has  ever  been,  as 
339 


The  Churching  Office 

it  is  now  among  right-minded  women,  a  blessing  to  be 
much  desired.  From  the  birth  of  the  first  infant,  great 
has  been  the  gratitude  of  every  devout  woman  who, 
after  the  pain  and  peril  of  childbirth,  "remembereth  no 
more  the  sorrow,  for  joy  that  a  man  is  born  into  the 
world."  Read  the  story  of  Eve's  maternity,  (Gen.  iv. 
i ;)  of  Sarah's,  (Gen.  xxi.  6,)  and  of  Hannah's,  (I.  Sam. 
i.  27,  28).  Remember  what  the  Magnificat  means  which 
we  so  often  sing  at  Evening  Prayer,  the  Virgin's  song  of 
praise  for  GOD'S  mercy  to  her. 

Read  the  law  of  Jehovah  for  the  purification  of  the 
women  whom  He  had  blessed  with  children.  (Lev.  xii. 
6-8.) 

Although  the  precise  ceremonial  law  of  Moses  is 
abolished,  yet  "the  open  and  solemn  acknowledgment 
of  GOD'S  goodness  in  delivering  the  mother  and  in- 
creasing the  number  of  mankind,  is  a  duty  that  will 
oblige  to  the  end  of  the  world."  And  there  is  always 
to  be  offered  the  sacrifice  of  praise.'  Even  if  the  whole 
service  be  not  used,  at  least  every  Christian  woman 
should  account  it  a  privilege  (for  which  she  should  ask 
the  Minister)  to  have  the  concluding  Prayer  read  as  it 
stands  among  the  Special  or  Occasional  Thanksgivings, 
on  page  44  of  the  Prayer-Book. 

In  the  second  rubric,  the  words  "decently  apparelled," 
were  formerly  interpreted  to  mean,  as  the  custom  was, 
with  a  white  covering  or  veil.  But  that  custom  having 
been  long  discontinued,  the  words  may  be  taken  to 
signify  any  seemly  and  sober  dress  which  a  true  sense 
of  modesty  and  propriety  may  indicate.  "Some  con- 
venient place,"  has  usually  been  interpreted  to  mean 
the  chancel  steps,  the  faldstool,  or  the  altar  rail.  "  The 
ordinary-"  here,  as  in  the  second  rubric  before  the  Com- 
munion Service,  means  the  Bishop  of  the  Diocese. 
340 


Note 

The  Service  should  be  used  on  some  Sunday  or  Holy 
day,  before  the  Communion  Service,  or  (as  in  some 
Churches)  after  the  Second  Lesson  at  Morning  or  Even- 
ing Prayer. 

After  a  short  exhortation,  there  is  recited  a  portion  of 
the  n6th  Psalm,  followed  by  the  Lord's  Prayer  (which 
in  all  Services  has  a  place),  some  Versicles  and  the 
Special  Thanksgiving. 

With  much  appropriateness  does  the  closing  rubric 
prescribe  an  offering  to  be  made  by  the  thankful  recipi- 
ent of  GOD'S  mercy,  and  her  personal  consecration  in 
Holy  Communion  to  renewed  service  as  one  who  has 
received  a  signal  blessing. 

No  mother  who  faithfully  and  devoutly  renders  this 
reasonable  tribute  of  praise  will  return  home  unblessed. 
Like  the  publican,  she  will  "go  down  to  her  house 
justified";  and  with  her  soul  attuned  as  never  before 
to  the  psalmist's  words  in  the  I2ist,  i27th,  and  i28th 
Psalms. 

Moreover,  she  will  be  happy  in  the  consciousness  of  a 
duty  done  which  shall  help  other  women  by  example, 
and  tend  to  exalt  the  tone  of  society  and  hallow  other 
homes  besides  her  own. 


fllote 

As  the  Forms  of  Prayer  to  be  used  at  sea  ,  and  the  Form 
of  Prayer  for  the  Visitation  of  Prisoners  are  of  such  in- 
frequent use,  it  is  not  deemed  necessary  to  review  them. 
The  rubrics  will  sufficiently  bring  out  their  meaning. 


The  Church 


Cburcb 


I  LOVE  the  Church,  —  the  holy  Church, 

The  Saviour's  spotless  bride  ; 
And  oh,  I  love  her  palaces 

Through  all  the  land  so  wide  : 
The  cross-topped  spire  amid  the  trees, 

The  holy  bell  of  prayer  : 
The  music  of  our  Mother's  voice, 

Our  Mother's  home  is  there. 

The  village  tower,  —  'tis  joy  to  me  : 

I  cry  The  Lord  is  here. 
The  village  bells,  —  they  fill  my  soul  : 

They  more  than  fill  my  ear. 
O'er  kingdoms  to  the  Saviour  won, 

Their  triumph-peal  is  hurled  : 
Their  sound  is  now  in  all  the  earth, 

Their  words  throughout  the  world. 

And  here,  —  eternal  ocean  cross'  d, 

And  long,  long  ages  past, 
In  climes  beyond  the  setting  sun, 

They  preach  the  Lord  at  last  ; 
And  here,  Redeemer,  are  Thy  priests 

Unbroken  in  array, 
Far  from  Thine  Holy  Sepulchre, 

And  Thine  Ascension-day. 

Unbroken  in  their  lineage. 

Their  warrants  clear  as  when 
Thou,  Saviour,  didst  go  up  on  high, 

And  give  good  gifts  to  men  ; 
342 


The  Church 

Here,  clothed  in  innocence,  they  stand, 

To  shed  Thy  mercy  wide, 
Baptizing  to  the  Trinal  Name, 

\Yith  waters  from  Thy  side. 

And  here,  confessors  of  Thy  cross, 

Thine  holy  orders  three, 
The  Bishop  and  the  Elders  too, 

And  lowly  Deacons  be  ; 
To  rule  and  feed  the  flock  of  Christ, 

To  fight,  of  faith,  the  strife, 
And  to  the  host  of  God's  elect, 

To  break  the  Bread  of  Life. 

Here  rises,  with  the  rising  morn, 

Their  incense  unto  Thee, 
Their  bold  confession  Catholic, 

And  high  doxology : 
Soul-melting  litany  is  here 

And  here, — each  holy  feast, 
Up  to  the  altar,  duly  spread, 

Ascends  the  stoled  priest. 

Then  with  the  message  of  our  King, 

The  herald  stands  on  high  : 
How  beautiful  the  feet  of  them 

That  on  the  mountain  cry. 
And  then,— as  when  the  doors  were  shut, 

\Yith  JESUS  left  alone, 
The  faithful  sup  with  Christ,— and  He 

In  breaking  bread  is  known. 

And  kneeling  at  the  altar's  rail, 

With  blessings  all  divine, 
As  from  the  Saviour's  hand,  they  take 

The  broken  bread,  and  wine  ; 
343 


The  Church 

In  one  communion  with  the  saints, 

With  angels  and  the  blest, 
And  looking  for  the  blessed  hope 

Of  an  eternal  rest. 

The  peace  of  God  is  on  their  heads  ; 

And  so  they  wend  away, 
To  homes  all  cheerful  with  the  light 

Of  love's  inspiring  ray  : 
And  through  the  Churchyard  and  the  graves, 

With  kindly  tears  they  fare, 
Where  every  turf  was  decent  laid 

And  hallowed  by  a  prayer. 

The  dead  in  Christ, — they  rest  in  hope  ; 

And  o'er  their  sleep  sublime, 
The  shadow  of  the  steeple  moves, 

From  morn  to  vesper-chime  : 
On  every  mound,  in  solemn  shade, 

Its  imaged  cross  doth  lie, 
As  goes  the  sunlight  to  the  West, 

Or  rides  the  moon  on  high. 

I  love  the  Church,— the  Holy  Church, 

That  o'er  our  life  presides, 
The  birth,  the  bridal,  and  the  grave, 

And  many  an  hour  besides. 
Be  mine,  through  life,  to  live  in  her, 

And,  when  the  Lord  shall  call, 
To  die  in  her,— the  spouse  of  Christ, 

The  Mother  of  us  all. 

A.  C.  C. 


344 


Appendix  A 


H 

A  TABLE  OF  INTROITS 

(From  the  First  Prayer-Book  of  Edward  VI.) 

PSALM 

St.  Andrew's  day 129 

The  First  Sunday  in  Advent I 

The  Second  Sunday  in  Advent 120 

The  Third  Sunday  in  Advent 4 

St.  Thomas  the  Apostle 128 

The  Fourth  Sunday  in  Advent 5 

Christmas-day  (First  Communion) 98 

Christmas-day  (Second  Communion) 8 

St.  Stephen's  Day 52 

St.  John  the  Evangelist's  Day n 

The  Innocents'  Day 79 

The  First  Sunday  after  Christmas-day 121 

The  Circumcision  of  Christ      122 

The  Epiphany     96 

The  First  Sunday  after  the  Epiphany 13 

The  Second  Sunday  after  the  Epiphany 14 

The  Third  Sunday  after  the  Epiphany 15 

The  Fourth  Sunday  after  the  Epiphany 2 

The  Fifth  Sunday  after  the  Epiphany 20 

The  Sixth  Sunday  after  the  Epiphany 20 

Conversion  of  St.  Paul 138 

The  Sunday  caHed  Septuagesima 23 

The  Purification  of  St.  Mary  the  Virgin 134 

The  Sunday  called  Sexagesima 24 

345 


Appendix  A 

PSALM 

The  Sunday  called  Quinquagesima 26 

Ash-Wednesday 6 

The  First  Sunday  in  Lent 32 

St.  Matthias'  Day 140 

The  Second  Sunday  in  Lent 130 

The  Third  Sunday  in  Lent 43 

The  Fourth  Sunday  in  Lent 46 

The  Fifth  Sunday  in  Lent        54 

The  Annunciation  of  the  Blessed  Virgin  Mary  ...  131 

The  Sunday  next  before  Easter 61 

Good  Friday 22 

Easter-even 78 

Easter-day  (First  Communion)      16 

Easter-day  (Second  Communion) 3 

Monday  in  Easter-week 62 

Tuesday  in  Easter-week 113 

The  First  Sunday  after  Easter 112 

The  Second  Sunday  after  Easter 70 

The  Third  Sunday  after  Easter 75 

St.  Mark's  Day 141 

The  Fourth  Sunday  after  Easter 83 

St.  Philip  and  St.  James'  Day 133 

The  Fifth  Sunday  after  Easter 84 

The  Ascension-day 47 

The  Sunday  after  Ascension-day 93 

Whitsunday      33 

Monday  in  Whitsun-week 100 

Tuesday  in  Whitsun-week 101 

Trinity  Sunday 67 

Twenty-two  Sundays  after  Trinity 119 

St.  Barnabas  the  Apostle 142 

St.  John  Baptist's  Day 143 

St.  Peter's  Day 144 

St.  James  the  Apostle 148 

346 


Appendix  A 

PSALM 

The  Transfiguration  of  Christ 99 

St.  Bartholomew  the  Apostle 115 

St.  Matthew  the  Apostle 117 

St.  Michael  and  All  Angels 113 

St.  Luke  the  Evangelist 137 

St.  Simon  and  St.  Jude,  Apostles 150 

All  Saints'  Day 149 

The  Twenty-third  Sunday  after  Trinity 124 

The  Twenty-fourth  Sunday  after  Trinity 125 

The  Twenty-fifth  Sunday  after  Trinity 127 

The  Sunday  next  before  Advent 127 


347 


Appendix  B 


THE  SPIRIT  OF  THE  PRAYER-BOOK 

BY  EDWARD  LOWE  TEMPLE 

[We  are  permitted  to  print  a  portion  of  an  address  by  Edward 
Lowe  Temple,  delivered  at  a  service  in  Grace  Church,  Providence, 
R.  I.,  May  24,  1899,  'n  commemoration  of  the  adoption  of  the  Prayer- 
Book  in  1549.] 

LET  us  for  a  moment  try  to  free  ourselves  from  a  little 
of  the  familiarity  (which,  though  it  does  not  breed  con- 
tempt, may  dull  a  critical  perception),  and  take  up  a 
simple  parable.  Imagine  an  intelligent  scholar,  though 
as  yet  unskilled  in  the  religious  architecture  of  Christian, 
as  in  that  of  heathen  temples,  for  the  first  time  brought  face 
to  face  with  a  great  Gothic  cathedral.  Set  in  the  midst 
of  its  green  close  that  speaks  of  constant  cultivation, 
and  masked  in  walls  of  greener  ivy  that  tell  of  age  and 
assiduous  care,  its  buttressed  mass,  as  it  dominates  the 
landscape,  upholds  turreted  towers  or  soaring  spire  or 
traceried  lantern  that  lift  the  eye  to  the  blue  vault  over- 
head. As  he  enters  at  the  west  front,  in  wonder  not 
unmixed  with  awe,  the  lofty  nave  with  its  converging 
lines  repeats  and  intensifies  the  impression,  and  colors 
and  chastens  his  thought.  "Surely,"  he  thinks,  "such 
soaring  spaces  as  these  were  meant  to  shelter  the  wor- 
shippers of  a  pure  faith." 

He  has  perhaps  been  told  that  the  ground  plan  is 
cruciform,  and  so  he  finds  it ;  though  grouped  around 
the  inner  structure  lie  the  man}'  ecclesiastical  accessories 
that  befit  man's  needs.  Transepts  are  thickly  set  with 
monuments  that,  in  "storied  aisle  and  animated  bust," 
commemorate  the  righteous  dead  who  once  trod  these 
348 


Appendix  B 

courts.  As  he  progresses  eastward,  chapels,  or  what 
once  were  such,  denote  the  spots  for  more  quiet  wor- 
ship apart  from  the  great  throng.  The  ruined  walls  of 
library  and  refectory  suggest  the  food  for  mind  and  body 
which  must  once  have  served  the  needs  of  those  whose 
evident  home  was  here.  Mullioned  cloisters,  their  oriels 
now  sightless  to  the  sky,  speak  of  meditation,  as  they 
perchance  enclose  a  green  garth  in  which  lie  the  swelling 
and  cross-surmounted  mounds  that  tell  of  mortality. 

Within,  beneath  a  nobly  arched  and  carven  screen,  he 
passes  to  a  raised  central  space,  set  like  an  island,  at  the 
heart  of  the  great  building,  where  insignia  on  every 
hand  speak  of  sacred  music  ;  while  light,  golden,  azure, 
ruddy,  tempered  by  the  art  of  man,  floods  the  spot  with 
mellowed  radiance.  Yet  even  here  he  must  not  pause, 
for  still  a  higher  level  summons  him  ;  till,  Church  upon 
Church,  an  altar  stands  before  him,  crowning  a  lofty 
ascent,  the  central  shrine  of  all  this  hallowed  grandeur. 
In  speaking  symbolism  it  points  to  the  Passion  and 
Redemption  of  Him  whose  flesh  is  the  Life  of  the 
World.  By  every  reference  its  tokens  surpass  those  of 
the  Bishop's  throne  which  stands  before  it  in  the  choir, 
of  the  pulpit  in  yonder  nave,  even  of  the  antique  font  he 
left  behind  him  at  the  western  portal.  Enclosed  within 
a  low  railing  that  denotes  at  once  a  barrier  and  a  meet- 
ing-place, it  is  crowned,  beneath  the  effulgence  of  its 
great  eastern  window,  that  "  looks  toward  Jerusalem,"  by 
the  similitude  of -the  empty  cross  of  the  ascended  Lord. 

Doubtless  these  teachings  will  not  at  once  make  upon 
him  their  full  impression.  He  will  have  seen  much  to 
puzzle  him  on  the  way  thither.  Aside  from  the  object 
and  uses  of  various  parts  of  the  building,  its  structural 
styles  have  seemed  to  need  explanation.  He  has  found 
(what  later  he  learns  to  be)  Saxon  forms  superimposed 
349 


Appendix  B 

on  Roman  masonry,  and  the  dog-toothed  mouldings  of 
some  Norman  arch  in  strange  juxtaposition  with  the 
lancet  points  of  an  early  English  window.  Decorated 
Gothic  and  Late  Perpendicular  details  here  and  there 
stand  side  by  side,  and  he  is  at  first  tempted  to  call  the 
work  an  incongruity. 

But  he  reflects  that  this  must  be  due  to  the  long  march 
of  history  ;  that  during  great  lapses  of  time  one  form 
has  grown  out  of  another  by  process  of  evolution  ;  and 
that  the  architecture  he  sees  before  him  is  not  only 
worthy  to  be  called  "  frozen  music,"  but  is  also  the  im- 
perishable record  of  religious  aspiration  in  stone.  He 
has  not  failed  to  note  on  window  and  buttress  and  carven 
column  the  many  grievous  wounds  of  man's  making, 
and  the  evidence  of  generations  of  neglect  in  days  now 
happily  gone  by.  With  a  sigh  it  will  dawn  upon  him 
that,  in  war  as  well  as  in  peace,  precious  human  lives 
have  themselves  been  built  into  the  glorious  fabric  ;  and 
he  will  thank  God  that  such  things  can  no  longer  be, 
since,  at  last,  Christians  are  learning  to  good  purpose 
that  it  is  not  Mount  Sinai  with  its  fire  and  tempest,  but 
rather  Mount  Sion's  company  of  angels  and  the  Church 
of  the  First-Born,  which  is  the  goal  of  the  Pentecostal 
pilgrimage.  And,  ere  he  turns  away,  he  will,  above 
all,  be  led  captive  by  the  thought  that  up  to  the  groined 
vault,  dimly  shadowed  overhead,  has  ascended,  for  more 
generations  than  he  cares  to  trace,  the  passionate  de- 
sire to  raise  a  temple  meet  for  the  King  invisible,  and 
to  give  Him  honor  through  forms  and  symbols  which 
are  one  by  one  the  highest  expression  of  each  gener- 
ation's thought.  "  Verily,"  he  will  say,  "  they  dreamed 
not  of  an  earthly  home  who  thus  could  build." 

If  our  analogy  has  been  a  faithful  one,  it  will  have  in- 
dicated that  the  Book  of  Common  Prayer  is  not  less  a 
350 


Appendix  B 

loving  and  enduring  symbol  and  record  of  the  higher  life 
of  worship  than  are  the  aisles  and  arches  of  the  noblest 
cathedral.  Like  them,  it  speaks  with  the  voice  of  one- 
ness and  conscious  authority,  amid  the  jarring  notes 
and  divisions  of  our  time  ;  and  its  eirenic  value  as  a 
standard  of  teaching  it  would  be  hard  to  overestimate. 
Like  them,  it  is  the  product  of  human  experience,  guided 
by  the  Holy  Spirit,  striving  through  the  ages  to  express 
and  store  up  for  those  that  come  after,  the  loftiest  meth- 
ods by  which  man  may  worthily  appear  before  his  Maker. 
Like  them,  it  is  the  natural  heritage  and  meeting-ground 
of  all  sorts  and  conditions  of  men  ;  whose  multifarious 
needs  there  find  expression,  in  words  so  simple  that  he 
who  runs  may  read,— so  strong  that  addition  or  change 
only  serves  to  dull  their  significance. 

If  at  first  its  contents  seem  involved  in  order  and 
somewhat  to  need  an  interpreter,  yet  surely  not  more 
than  is  the  case  with  the  material  cathedral  to  a  tyro. 
And  the  same  criticism  attaches  in  far  greater  measure 
to  the  Authorized  Version  of  the  English  Bible, — in 
literary  and  typographical  arrangement  without  doubt 
the  worst  printed  book  in  the  world.  In  due  rela- 
tionship of  part  with  part  the  former  needs  far  less 
for  its  clarification  than  has  been  accomplished  for  the 
latter  by  the  consecrated  service  of  American  scholar- 
ship through  such  help  as  the  Modern  Reader's  Bible. 
Indeed,  now  that  "liturgical  enrichment  and  increased 
flexibility  of  use"  have  been  accomplished  in  America 
in  our  time,  there  are  few  blemishes  that  may  not  well  be 
left  for  a  later  generation  to  remove.  Nothing  of  human 
ordering  is  of  purely  ideal  merit, — not  even  the  Prayer- 
Book,  which  has  its  gradations  of  excellence.  Were  the 
order  for  the  Daily  Sen-ice  to  be  closely  followed  by  the 
Psalter,  and  did  the  Altar  Service  of  Collect,  Epistle,  and 


Appendix  B 


Gospel  immediately  succeed  the  Office  of  the  Holy  Com- 
munion, as  adjuncts  should  logically  accompany  their 
principals,  there  would  remain,  me  judice,  little  to  be 
desired  even  in  such  a  standard. 

Consider  for  a  moment  its  structural  range  and  com- 
prehension. The  Offices  of  Daily  Morning  and  Evening 
Prayer  mark  the  book's  broad  choir  and  nave,  with  their 
lectern  and  prayer  desk  and  pulpit  for  the  mixed  con- 
gregation. Clustered  about  them  are  offices,  like  litur- 
gical chapels  ;  first  for  the  due  and  reverent  adminis- 
tration of  Holy  Baptism,  as  at  the  Church's  portal  ;  then, 
as  if  in  the  cathedral  library,  forms  of  instruction  for 
the  catechizing  of  the  young,  leading  on  to  that  for 
the  sacred  rite  of  Confirmation  of  the  baptismal  pledge. 
Here  is  a  lady-chapel,  where  matrimonial  vows  are 
blessed  by  Mother  Church  ;  and  there  an  oratory',  where 
family  prayer,  most  neglected  of  all  Christian  obli- 
gations, was  habitually  wont  to  be  offered.  And  next 
beyond  these  lies  a  chantry,  having  the  ancient  lych- 
gate  as  a  part  of  it,  where  the  earthly  body  is  laid  down 
with  solemn  rite  before  its  final  progress  to  the  grave 
without,  and  where  the  spirit  is  commended  to  the  GOD 
who  gave  it. 

The  whole  of  Holy  Scripture  is  inferentially  contained 
within  the  covers  of  this  volume,  whose  lessons  for  the 
yearly  round  are  omitted  in  their  entirety  only  for 
convenience.  Its  Ordinal  sets  forth  the  necessity,  dig- 
nity, and  authority  of  diaconate,  priesthood,  and  epis- 
copate ;  the  function  of  the  latter  in  the  setting  forth  of 
special  offices  well  sustaining  analogy'  with  the  supremacy 
of  each  Bishop's  throne  in  his  own  cathedral.  At  the 
heart  of  the  book,  as  with  the  altar  in  the  structure  of 
the  material  fane,  its  supreme  inner  sanctuary  of  worship 
is  the  Office  of  the  Holy  Eucharist,  having  for  its  core 
352 


Appendix  B 

the  very  words  of  consecration  of  our  Blessed  Lord.  .  .  . 
And  upon  the  arms  of  His  cross,  as  again  with  the 
cathedral,  is  upreared  the  whole  fabric  of  the  manual,  as 
set  forth  in  due  measure  and  proportion,  through  the 
events  of  our  Lord's  earthly  life  in  the  ever-changing 
passage  of  the  ritual  year. 

Again,  as  to  the  styles  of  its  literary  architecture.  Its 
prayers,  which  owe  nothing  to  modern  Rome,  are,  very 
many  of  them,  as  old  as  the  pagan  days  of  the  mistress 
of  the  world.  The  Hebrew  Church,  the  Primitive,  the 
Greek,  the  Gallican,  the  early  British,  the  Scotch,  each 
makes  offering  to  its  pages.  Its  Collects,  Canticles,  and 
"Te  Deum,"  the  correspondence  of  Epistle  and  Gospel, 
Proper  Psalm,  and  Preface,  are  the  fruit  of  a  liturgical 
science  as  undoubted  as  the  mechanical  skill  that  reared 
material  vault  and  buttress.  Not  one  age,  but  many, 
have  been  at  its  christening.  Not  one  style,  but  many, 
have  had  their  evolution  here.  Other  passages  than  its 
Psalter  are  from  a  Scripture  version  older  than  that 
of  King  James.  As  with  the  Hymnal,  the  sources  laid 
under  contribution  have  not  always  owned  a  Churchly 
sponsorship. 

Quaint  Jeremy  Taylor,  the  rhetorical  Cranmer,  the  fiery 
Laud,  the  Lutheran  "  Consultation"  of  Archbishop  Her- 
mann of  Cologne,  the  Swiss  monk  Notker  of  St.  Gall, 
blend  their  voices  in  loving  accord  with  the  words  of 
St.  Chrysostom  and  St.  Ambrose,  the  Sacramentary  of 
Gelasius  and  the  Missal  of  Sarum.  The  consecrated 
learning  of  Bishops  Cosin  and  Lancelot  Andrewes  have 
not  placed  us  under  greater  obligation  than  has  been  laid 
upon  us  by  our  own  Seabury,  when  he  secured  for  the 
American  Book  the  Scottish  use  in  the  arrangement  of 
the  Communion  Office.  From  deepest  notes  of  peniten- 
tiai  abasement  to  loftiest  paean  of  rhapsody  and  praise, 
*3  353 


Appendix  B 

the  whole  gamut  of  spiritual  passion  is  swept.  In  the 
glowing  words  of  Stedman,  "  It  has  no  counterpart,  and 
can  have  no  successor."  Through  all,  the  vigorous  in- 
fluence of  the  English  Bible  has  kept  it  forever  true  to 
the  thought  and  spirit  of  the  Anglo-Saxon  race.  And 
hither  that  race  brought  it  and  first  used  it  in  worship 
on  our  far  western  shore  but  thirty  years  after  young 
King  Edward  had  set  it  forth,  and  more  than  four  decades 
before  the  landing  at  Plymouth. 

Such  is  one  method  of  regarding  the  Prayer-Book. 
But  our  visitor  to  an  English  Minster  would  have  brought 
thence  but  a  partial  impression,  had  he  not  listened  at- 
tentively to  the  pealing  notes  of  its  great  organ  ;  wit- 
nessed the  procession  of  clergy  and  choristers  as  they  led 
its  solemn  sen-ice  ;  above  all,  had  he,  an  idle  and  passive 
spectator,  refrained  from  joining  with  heart  and  voice  in 
the  sacrifice  of  prayer  and  praise  to  GOD  in  the  House 
called  by  His  name.  Many  a  traveller,  I  suppose,  makes 
what  seems  to  him  satisfactory  pilgrimage  to  some  great 
fane,  and  yet  gives  slight  heed  as  to  whose  courts  they 
are  wherein  he  treads.  With  vision  bounded  by  purely 
archaeological  or  artistic  limitations,  he  fails  to  recognize 
that  a  true  cathedral  is  not  a  mere  museum  of  the  past, 
however  noble,  but  is  animated  by  a  vital  and  far-reaching 
present  ministry  in  holy  things  ;  and  thus  he  naturally 
falls  far  short  of  plucking  out  the  heart  of  its  mystery. 
But  age,  association,  beauty,  science,  these  are,  indeed, 
but  the  handmaids  of  religion  and  service. 

And  so,  finally,  with  the  Prayer-Book  as  well.  Its 
artistic  and  literary  preeminence  are,  or  easily  may  be, 
known  and  read  of  all  men.  But  the  rounded  and  robust 
body  of  its  theology,  the  simplicity  and  dignity  of  its 
creeds,  the  reverent  fitness  and  fervor  of  its  supplica- 
tions, the  uplift  of  its  hymns  and  anthems,  the  awful  yet 
354 


Appendix  B 

tender  mystery  of  its  Eucharistic  Office,  these  exhaust  a 
lifetime  to  compass  them,  and  the  peasant  may  here  win 
the  blessing  where  the  sage  may  fail.  For  that  is  the 
best  Prayer-Book  which  shows  most  signs  of  constant 
use,  and  the  strongest  evidence  of  influence  on  a  life, 
and  through  that  life  on  the  lives  of  others  perhaps  less 
privileged.  Let  the  monition  come  home  to  ourselves. 
It  is  the  Book  of  Common  Prayer,  and  we  children  of  the 
Church  too  carelessly  forfeit  opportunities  for  its  use  in 
public  as  well  as  in  private,  and  suffer  too  many  a 
wandering  thought  to  steal  away  the  jewels  from  its 
pages,  as  they  lie  open  before  us  when  on  bended  knee 
in  the  service,  or  in  the  solitude  of  our  closet. 

When  we  do  the  Lord's  will  we  shall  fully  know  of 
His  doctrine.  The  Prayer-Book,  like  every  other  re- 
ligious organization,  is  a  means,  and  not  an  end.  And 
in  striving  to  subdue  our  rebellious  spirits  to  the  temper 
that  befits  its  noble  periods,  we  shall  not  be  content  to 
characterize  the  Prayer-Book,  or  the  Church  itself,  by 
the  phrase  which  even  the  unecclesiastical  Hawthorne 
applies  to  a  cathedral,  "  It  is  the  only  thing  in  the  world 
that  is  large  enough  and  rich  enough." 

\Ve  shall  rather  gratefully  and  devoutly  add,  paraphras- 
ing the  words  of  the  Patriarch  Jacob,  when  he  had  his 
glimpse  of  the  far-off  Incarnation  :  "This  is  none  other 
but  the  House  of  GOD,  and  this  is  the  gate  of  Heaven." 


355 


Appendix  C 

Hppenfcii  C 

ANOINTING  OF  THE  SICK 

FROM  these  statements  of  our  venerated  author  many 
will  be  compelled  to  dissent.  The  Anointing  of  the 
Sick  seems  to  have  continued  all  through  the  history  of 
the  Church  unto  the  present,  and  in  the  Church  of 
England  until  the  Second  Prayer-Book  of  Edward  VI. 
Bishop  Forbes  of  Brechin  (Explanation  of  the  Articles) 
speaks  of  it  as  "  the  lost  pleiad  of  the  Anglican  firma- 
ment"; and  continues,  "  one  must  at  once  confess  and 
deplore  that  a  distinctly  Scriptural  practice  has  ceased 
to  be  commanded  in  the  Church  of  England.  ...  no 
one  can  doubt  that  a  sacramental  use  of  anointing  the 
sick  has  been  from  the  beginning."  "  Extreme  Unction" 
may  well  be  denominated  a  "corrupt  following  of  the 
Apostles,"  but  adusus  non  tollit  iisum.  "  As  the  Visita- 
tion of  the  Sick  is  a  private  office,  there  is  nothing  to 
hinder  the  Apostolic  and  Scriptural  custom  of  anointing 
the  sick,  whenever  any  devout  person  may  desire  it. 
It  was  never  considered  necessary  to  salvation.  It  was 
rather  a  privilege  of  the  devout." 

There  are  multitudes  of  Bible  readers  in  the  Anglican 
Communion  who  believe,  indeed,  that  the  disuse  of 
Apostolic  anointing  is  the  setting  aside  of  an  "inspired 
rubric,"  and  with  scant  reason. 

Many  are  the  prayers  offered  daily  by  earnest  souls  for 
its  restoration. 

It  may  well  be  noted  that  Anointing  of  the  Sick  can- 
not be  forced  upon  unicilling  recipients.     It  must  be 
asked  for  by  the  laity.     "Is  any  sick  among  you?    Let 
him  call  for  the  elders  of  the  Church." 
356 


Appendix  D 


CONCERNING  THEM  THAT  ARE  ASLEEP     ; 

THE  following  compilation  has  been  found  comforting 
to  some  in  bereavement : 

SORROW  NOT  AS  OTHERS  WHICH   HAVE 
NO    HOPE 

[Verses  by  the  Rev.  Walter  C.  Smith,  a  minister  of  the  Scotch 
Kirk.] 

' '  /  exhort  therefore,  that,  first  of  all,  supplications, 
prayers,  intercessions,  and  giving  of  thanks,  be  made 
for  all  men.''1 — I.  Tim.  ii.  i. 

O'er  land  and  sea,  love  follows  with  fond  prayers, 
Its  dear  ones  in  their  troubles,  griefs  and  cares  ; 

There  is  no  spot 

On  which  it  does  not  drop  this  tender  dew, 
Except  the  grave,  and  there  it  bids  adieu, 

And  prayeth  not. 

Why  should  that  be  the  only  place  uncheered 
By  prayer,  which  to  our  hearts  is  most  endeared, 

And  sacred  grown  ? 

Living,  we  sought  for  blessings  on  their  head  ; 
Why  should  our  lips  be  sealed  when  they  are  dead, 

And  we  alone  ? 

Idle  ?    Their  doom  is  fixed  ?    Ah  !     Who  can  tell  ? 
Yet,  were  it  so,  I  think  no  harm  could  well 

Come  of  my  prayer  : 

And  O,  the  heart,  o'erburdened  with  its  grief, 
This  comfort  needs,  and  finds  therein  relief 

From  its  despair. 
357 


Appendix  D 

Shall  GOD  be  wroth  because  we  love  them  still, 
And  call  upon  His  love  to  shield  from  ill 

Our  dearest,  best, 

And  bring  them  home  and  recompense  their  pain, 
And  cleanse  their  sin,  if  any  sin  remain, 

And  give  them  rest  ? 

Nay,  I  will  not  believe  it.     I  will  pray 
As  for  the  living,  for  the  dead  each  day. 

They  will  not  grow 

Less  meet  for  heaven  when  followed  by  a  prayer 
To  speed  them  home,  like  summer  scented  air 

From  long  ago. 

Who  shall  forbid  the  heart's  desire  to  flow 
Beyond  the  limits  of  the  things  we  know  ? 

In  heaven  above 

The  incense  that  the  golden  censers  bear, 
Is  the  sweet  perfume  from  the  saintly  prayer 

Of  trust  and  love. 


SOMEWHERE 

How  can  I  cease  to  pray  for  thee  ?    Somewhere 
In  GOD'S  great  universe  thou  art  to-day. 

Can  He  not  reach  thee  with  His  tender  care? 
Can  He  not  hear  me  when  for  thee  I  pray? 

What  matters  it  to  Him,  who  holds  within 

The  hollow  of  His  hand,  all  worlds,  all  space, 

That  thou  art  done  with  earthly  pain  and  sin  ? 

Somewhere  within  His  ken  thou  hast  a  place. 
358 


Appendix  D 


Somewhere  thou  livest  and  hast  need  of  Him  ; 

Somewhere  thy  soul  sees  higher  heights  to  climb  ; 
And  somewhere  still  there  may  be  valleys  dim, 

That  thou  must  pass  to  reach  the  hills  sublime. 

Then  all  the  more  because  thou  canst  not  hear 
Poor  human  words  of  blessing,  will  I  pray, 

O  true,  brave  heart  !     GOD  bless  thee  !  whereso'er 
In  His  great  universe  thou  art  to-day. 


ALL  SOULS 

"  God  is  not  a  God  of  the  dead  but  of  the  living,  for 
all  live  unto  Him." 

They  are  living  unto  Thee, 
Living  there  where  none  can  die  ; 

Now  no  more  they  "  darkly"  see 
Through  a  glass  in  mystery  ; 

Earthly  mists  through  which  we  tread, 
Vex  no  more  the  living  dead. 

Dead  to  all  which  tends  to  mar 

Thy  pure  image  in  the  soul  ; 
Dead  to  all  that  leads  afar 

From  the  one,  the  only  goal  ; 
From  the  death  of  sin  set  free, 

Only  living,  Lord,  to  Thee. 

Gracious  Lord,  "  All  souls  are  Thine  !" 
Parent,  brother,  spouse,  or  friend 

Shall  on  Abram's  breast  recline, 
Till  thy  work  in  them  shall  end  ; 

Till  all  souls  in  Thee  that  died 
Shall  by  Thee  be  purified. 
359 


Appendix  D 

For  the  Inheritance  made  meet 

Of  thy  blessed  saints  in  Light, 
Holy,  perfected,  complete, 

They  shall  walk  with  Thee  in  white, 
Worshipping  before  the  Throne, 

With  Thy  saints,  the  Three  in  One  ! 

¥¥ 

COMFORT 

I  know  this  Cross  is  hard  to  bear, 
'Tis  hard,  my  well  loved  One  to  spare, 
And  yet  to  Him  who  gave  His  Son, 
I  meekly  say,  "Thy  will  be  done." 

Death  hides,  but  he  cannot  divide  ; 
Thou  art  but  on  Christ's  other  side, 
Thou  art  with  Christ,  and  Christ  with  me, 
And  thus,  united  still  are  we. 

Dear  Man  of  Sorrow,  Thou  art  still 
The  refuge  of  all  human  ill  ; 
And  Thou  wilt  still  be  more  to  me, 
For  that  dear  One,  who  is  with  Thee  ; 
And  Thou  wilt  fill  his  vacant  place 
In  Thy  deep  tenderness  and  grace. 

¥¥ 

Almighty  Father,  with  whom  all  souls  do  live,  remem- 
ber, we  beseech  Thee,  Thy  servants  who  have  gone  be- 
fore us  with  the  seal  of  faith  and  now  rest  in  the  sleep  of 
peace.  Grant  unto  them,  O  Lord,  eternal  rest,  and  may 
light  perpetual  shine  upon  them.  Through  JESUS  CHRIST 
our  Lord.  Amen. 

360 


Appendix  D 


GRANT  US  THY  PEACE 

Lord  of  the  living  and  the  dead, 

In  whom  our  loved  ones  still  abide  ; 
'Neath  us  Thine  arms  of  comfort  spread 

And  draw  us  closer  to  Thy  side. 
And  while  we  lean  upon  Thy  breast, 

Enlarge  our  hope,  increase  our  faith  ; 
And  whisper  of  that  perfect  rest — 

That  endless  life  that  follows  death. 

Who  in  the  cross  of  JESUS  trust, 

But  fall  asleep;  they  cannot  die  ; 
And  while  we  mourn  above  their  dust 

They  dwell  with  Thee,  dear  Lord,  on  high  ! 
In  Thine  own  presence  grant  them  rest ; 

And,  from  the  radiance  of  Thy  throne, 
Shine  on  them,  Lord,  and  make  them  blest ; 

For  Thou  hast  claimed  them  for  Thine  own. 


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